Source: http://www.clsadb.com/document/a781a379-928d-48f2-acac-c61d42ab016d
Timestamp: 2019-04-20 18:17:58+00:00

Document:
Interdicasterial Instruction on the Collaboration of the Non-ordained in the Ministry of Priests Ecclesiæ de mysterio, with Explanatory Note, 15 August 1997.
1. Cf. Second Vatican Council, Dogmatic Constitution on the Church Lumen gentium, n. 33; Decree Apostolicam actuositatem, n. 24.
ministers and religious, in their proper dignity and diversity of functions. These Assemblies encouraged all the faithful to build up the Church by collaborating, in communion, for the salvation of the world.
The necessity and importance of apostolic action on the part of the lay faithful in present and future evangelization must be borne in mind. The Church cannot put aside this task because it is part of her very nature, as the ‘People of God’, and also because she has need of it in order to realize her own mission of evangelization.
2. John Paul II, Post-Synodal Apostolic Exhortation Christifideles laici (30 December 1988), n. 2: AAS 81 (1989), p. 396.
3. Synod of Bishops, IX General Ordinary Assembly, Instrumentum laboris, n. 73.
4. Cf. John Paul II, Post-Synodal Apostolic Exhortation Vita consecrata (25 March 1996), n. 47: AAS 88 (1996), p. 420.
The present reality is that there has been an astonishing growth of pastoral initiatives in this area. This is especially true after the notable impetus given by the Second Vatican Council and the Pontifical Magisterium in this regard.
5. Cf. Second Vatican Council, Decree Apostolicam actuositatem, n. 5.
8. John Paul II, Post-Synodal Apostolic Exhortation Christifideles laici (30 December 1988), n. 23: AAS 81 (1989) p. 429.
9. Cf. Second Vatican Council, Dogmatic Constitution Lumen gentium, n. 31; John Paul II, Post-Synodal Apostolic Exhortation Christifideles laici, n. 15, l.c., pp. 413-416.
10. Cf. Second Vatican Council, Pastoral Constitution Gaudium et spes, n. 43.
11. Second Vatican Council, Decree Apostolicam actuositatem, n. 24.
12. Cf. John Paul II, Discourse at the Symposium on “The Participation of the Lay Faithful in the Priestly Ministry” (22 April 1994), n. 2, L’Osservatore Romano, English Edition, 11 May 1994.
This is not the place to develop the theological and pastoral richness of the role of the lay faithful in the Church which has already been amply treated in the Apostolic Exhortation Christifideles laici.
The scope of this present document is simply to provide a clear, authoritative response to the many pressing requests which have come to our Dicasteries from Bishops, Priests and Laity seeking clarification in the light of specific cases of new forms of “pastoral activity” of the non-ordained on both parochial and diocesan levels.
Though being born in very difficult and emergency situations and even initiated by those who sought to be genuinely helpful in the pastoral moment, certain practices have often been developed which have had very serious negative consequences and have caused the correct understanding of true ecclesial communion to be damaged. These practices tend to predominate in certain areas of the world and even within these, a great deal of variation can be found.
13. Cf. C.I.C., canons 230, §3; 517, §2; 861, §2; 910, §2; 943; 1112; John Paul II, Post-Synodal Apostolic Exhortation Christifideles laici (30 December 1988), n. 23 and note 72, AAS 81 (1989), p. 430.
14. Cf. John Paul II, Encyclical Letter Redemptoris Missio (7 December 1990), n. 37: AAS 83 (1991), pp. 282-286.
15. Cf. C.I.C., can. 392.
and ensure observance of the universal discipline of the Church founded on certain doctrinal principles already clearly enunciated by the Second Vatican Ecumenical Council16 and by the Pontifical Magisterium17 thereafter.
This document came into being as a result of deliberations within our Dicasteries as well as from a Symposium attended by representatives of the Episcopates most affected by the problem. Finally, there was an extensive consultation of many Presidents of Conferences of Bishops, of individual Prelates, as well as with experts from the various ecclesiastical disciplines and from different parts of the world. From all of the foregoing, a clear convergence emerged which is faithfully presented in this Instruction. However, the document does not claim to be exhaustive nor can it address every possible variation which might present itself. It is limited to consideration of the best known of these as there is great variety of particular circumstance possible which can give rise to these situations.
This text was drawn up based on the solid foundation of the ordinary and extraordinary magisterium of the Church and is entrusted for its faithful application, first of all to the Bishops most affected by the issues raised. It is also brought to the attention of the Prelates of those ecclesiastical jurisdictions where, even though the practices described are not found in those territories at this time, given their rapid diffusion, such situation could change quickly.
16. Cf. Especially Second Vatican Council, Dogmatic Constitution Lumen gentium, Constitution Sacrosanctum Concilium, Decree Presbyterorum ordinis and Decree Apostolicam actuositatem.
17. Cf. Especially Apostolic Exhortations Christifideles laici and Pastores dabo vobis.
19. Cf. Second Vatican Council, Dogmatic Constitution Lumen gentium, n. 10.
23. Cf. ibid., n. 4.
24. John Paul II, Post-Synodal Apostolic Exhortation Pastores dabo vobis (25 March 1992), n. 17: AAS 84 (1992), p. 684.
25. Cf. Second Vatican Council, Dogmatic Constitution Lumen gentium, n. 7.
26. Catechism of the Catholic Church, n. 1547.
28. John Paul II, Post-Synodal Apostolic Exhortation Pastores dabo vobis (25 March 1992), n. 74: AAS 84 (1992), p. 788.
29. Cf. Second Vatican Council, Dogmatic Constitution Lumen gentium, nn. 10, 18, 27, 28; the Decree Presbyterorum Ordinis nn. 2, 6; Catechism of the Catholic Church, nn. 1538, 1576.
30. Cf. John Paul II, Post-Synodal Apostolic Exhortation Pastores dabo vobis (25 March 1992), n. 15; AAS 84 (1992), p. 680; Catechism of the Catholic Church, n. 875.
31. Cf. John Paul II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, n. 16: l.c., pp. 681684; Catechism of the Catholic Church, n. 1592.
32. Cf. John Paul II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, nn. 1416: l.c., pp. 678684; Congregation for the Doctrine of the Faith, Letter Sacerdotum ministeriale (6 August 1983), III, 23: AAS 75 (1983), pp. 10041005.
33. Cf. Eph 2, 20; Rev 21, 14.
34. John Paul II, Post-Synodal Apostolic Exhortation Pastores dabo vobis (25 March 1992), n. 16; AAS 84 (1992), p. 681.
35. Catechism of the Catholic Church, n. 876.
The functions of the ordained minister, taken as a whole, constitute a single indivisible unity in virtue of their singular foundation in Christ.36 As with Christ,37 salvific activity is one and unique. It is signified and realized by the minister through the functions of teaching, sanctifying and governing the faithful. This unity essentially defines the exercise of the sacred minister’s functions which are always an exercise, in different ways, of the role of Christ as Head of the Church.
36. Cf. ibid., n. 1581.
38. Second Vatican Council, Dogmatic Constitution Lumen gentium, n. 7.
39. John Paul II, Post-Synodal Apostolic Exhortation Christifedeles laici (30 December 1998), n. 23: AAS 81 (1989), p. 430.
rise to an idea of the common priesthood of the faithful which mistakes its nature and specific meaning. Amongst other things, it can encourage a reduction in vocations to the (ministerial) priesthood and obscure the specific purpose of seminaries as places of formation for the ordained ministry. These are closely related phenomena. Their interdependence calls for careful reflection so as to arrive at well considered conclusions in their regard.
The ministerial priesthood is therefore necessary for a community to exist as “Church”: “The ordained priesthood ought not to be thought of as existing (...) posterior to the ecclesial community, as if the Church could be imagined as already established without this priesthood.”42 Indeed, were a community to lack a priest, it would be deprived of the exercise and sacramental action of Christ, the Head and Pastor, which are essential for the very life of every ecclesial community.
40. Cf. Congregation for the Doctrine of the Faith, Letter Sacerdotium Ministeriale, n. III, 2: l.c., p. 1004.
41. Cf. Second Vatican Council, Dogmatic Constitution Lumen gentium, Nota explicativa praevia, n. 2.
42. John Paul II, Post-Synodal Apostolic Exhortation Pastores dabo vobis, n. 16: l.c., p. 682.
Orders. Any other solution to problems deriving from a shortage of sacred ministers can only lead to precarious consequences.
“The duty of fostering vocations falls on the whole Christian community, and they should discharge it principally by living full Christian lives.”43 By following Christ more closely and in overcoming indifference, all the faithful have a responsibility to foster a positive response to priestly vocation. This is especially true for those nations where a strong sense of materialism is evident.
Among the various aspects of the participation of the non-ordained faithful in the Church’s mission considered by the conciliar documents, that of their direct collaboration with the ministry of the Church’s pastors is considered.44 Indeed, “when necessity and expediency in the Church require it, the Pastors, according to established norms from universal law, can entrust to the lay faithful certain offices and roles that are connected to their pastoral ministry but do not require the character of Orders.”45 In this way, it is not one merely of assistance but of mutual enrichment of the common Christian vocation. This collaboration was regulated by successive post-conciliar legislation and particularly by the Codex Iuris Canonici.
43. Second Vatican Council, Decree Optatam totius, n. 2.
44. Cf. Second Vatican Council, Decree Apostolicam actuositatem, n. 24.
45. John Paul II, Post-Synodal Apostolic Exhortation Christifideles laici (30 December 1988), n. 23: AAS 81 (1989), p. 429.
46. Cf. C.I.C., cann. 208223.
47. Cf. ibid., can. 225, §2; 226; 227; 231, §2.
48. Cf. ibid., can. 225, §1; 228, §2; 229; 231, §1.
To ensure that such collaboration is harmoniously incorporated into pastoral ministry, and to avoid situations of abuse and disciplinary irregularity in pastoral practice, it is always necessary to have clarity in doctrinal principles. Therefore a consistent, faithful and serious application of the current canonical dispositions throughout the entire Church, while avoiding the abuse of multiplying “exceptional” cases over and above those so designated and regulated by normative discipline, is extremely necessary.
49. Cf. ibid., can. 230, §§23, for that which pertains to the liturgy; canon 228, §1 in relation to other areas of sacred ministry; the last paragraph applies to other areas outside the ministry of clerics.
50. ibid., can. 228, §1.
51. ibid., can. 230, §3; cf. 517, §2; 776; 861, §2; 910, §2; 943; 1112.
52. Cf. Sacred Congregation for Divine Worship and the Discipline of the Sacraments, premiss of the Instruction Inaestimabile donum (3 April 1980), AAS 72 (1980), pp. 331-333.
§2. “In some cases, the extension of the term “ministry” to the munera belonging to the lay faithful has been permitted by the fact that the latter, to their own degree, are a participation in the one priesthood of Christ. The officia temporarily entrusted to them, however, are exclusively the result of a deputation by the Church. Only with constant reference to the one source, the ‘ministry of Christ’ (...) may the term ministry be applied to a certain extent and without ambiguity to the lay faithful: that is, without it being perceived and lived as an undue aspiration to the ordained ministry or as a progressive erosion of its specific nature.
53. Cf. John Paul II, Discourse at the Symposium on the “The Participation of the Lay Faithful in the Priestly Ministry” (22 April 1994), n. 3, L’Osservatore Romano, English Language Edition, 11 May 1994.
§3. The non-ordained faithful may be generically designated “extraordinary ministers” when deputed by competent authority to discharge, solely by way of supply, those offices mentioned in Canon 230, §3 and in Canons 943 and 1112.56 Naturally, the concrete term may be applied to those to whom functions are canonically entrusted e.g. catechists, acolytes, lectors etc.
55. Cf. John Paul II, Discourse at the Symposium on the “The Participation of the Lay Faithful in the Priestly Ministry” (22 April 1994), n. 3, L’Osservatore Romano, English Language Edition, 11 May 1994.
56. Cf. Pontifical Commission for the Authentic Interpretation of the Code of Canon Law, Response (1 June 1988): AAS 80 (1988), p. 1373.
57. Cf. Pontifical Council for the Interpretation of Legislative Texts, Response (11 July 1992): AAS 86 (1994), pp. 541-542. Any ceremony associated with the deputation of the non-ordained as collaborators in the ministry of clerics, must not have any semblance to the ceremony of sacred ordination, nor may such ceremony have a form analogous to that of the conferral of lector or acolyte.
58. Such examples should include all those linguistic expressions: which in languages of the various countries, are similar or equal and indicate a directive role of leadership or such vicarious activity.
§2. The non-ordained faithful, according to their proper character, participate in the prophetic function of Christ, are constituted as his witnesses and afforded the sensus fidei and the grace of the Word. All are called to grow even more as “heralds of faith in things to be hoped for (cf. Hebrews 11, 1).64 Today, much depends on their commitment and generous service to the Church, especially in the work of catechesis.
§3. To ensure the effectiveness of the collaboration mentioned in §2 above, it is necessary to note some conditions relating to the operation of this same collaboration.
59. For the different forms of preaching, cf. C.I.C., can. 761; Missale Romanum_, Ordo lectionum Missae, Praenotanda: ed. Typica altera_, 1981.
60. Second Vatican Council, Dogmatic Constitution Dei Verbum, n. 24.
61. Cf. C.I.C., can. 756, §2.
62. Cf. ibid., can. 757.
64. Second Vatican Council, Dogmatic Constitution Lumen gentium, n. 35.
65. Cf. C.I.C., cann. 758759; 785, §1.
The terms in which these conditions are expressed — “If in certain circumstances it is necessary ..., ... if in particular cases it would be useful ...” in canon 766, make clear the exceptional nature of such cases as well as the fact that such must always be done iuxta Episcoporum conferentiae praescripta. In this final clause, this Canon establishes the primary source for correct discernment with regard to necessity or useful in specific cases. The prescriptions of the Conference of Bishops in this matter, which must receive the recognitio of the Apostolic See, are obliged to lay down those opportune criteria which may assist the diocesan Bishop in making appropriate pastoral decisions, proper to the nature of the same episcopal office.
§4. In some areas, circumstances can arise in which a shortage of sacred ministers and permanent, objectively verifiable, situations of need or advantage exist that would recommend the admission of the non-ordained faithful to preaching.
Preaching in churches or oratories by the non-ordained faithful can be permitted only as a supply for sacred ministers or for those particular reasons foreseen by the universal law of the Church or by Conferences of Bishops. It cannot, however, be regarded as an ordinary occurrence nor as an authentic promotion of the laity.
§5. Above all in the preparation for the sacraments, catechists take care to instruct those being catechized on the role and figure of the priest as the sole dispenser of the mysteries for which they are preparing.
66. Cf. Second Vatican Council, Dogmatic Constitution Lumen gentium, n. 25; C.I.C., can. 763.
67. Cf. C.I.C., can. 764.
§1. The homily, being an eminent form of preaching, qua per anni liturgici cursum ex textu sacro fidei mysteria et normae vitae christianae exponuntia,68 also forms part of the liturgy.
The homily, therefore, during the celebration of the Holy Eucharist, must be reserved to the sacred minister, Priest or Deacon69 to the exclusion of the non-ordained faithful, even if these should have responsibilities as “pastoral assistants” or catechists in whatever type of community or group. This exclusion is not based on the preaching ability of sacred ministers nor their theological preparation, but on that function which is reserved to them in virtue of having received the Sacrament of Holy Orders. For the same reason the diocesan Bishop cannot validly dispense from the canonical norm70 since this is not merely a disciplinary law but one which touches upon the closely connected functions of teaching and sanctifying.
For the same reason, the practice, on some occasions, of entrusting the preaching of the homily to seminarians or theology students who are not clerics71 is not permitted. Indeed, the homily should not be regarded as a training for some future ministry.
68. Second Vatican Council, Constitution Sacrosanctum Concilium, n. 52; cf. C.I.C., can. 767, §1.
69. Cf. John Paul II, Apostolic Exhortation Catechesi tradendae (16 Oct. 1979), n. 48: AAS 71 (1979), pp. 12771340: Pontifical Commission for Interpreting the decrees of the Second Vatican Council, Response (11 Jan. 1971); AAS 63 (1971), p. 329; Sacred Congregation for Divine Worship, Instruction Actio pastoralis (15 May 1969) n. 6d: AAS 61 (1969), p. 809; Institutio Generalis Missalis Romani (26 March, 1970), nn. 41, 42, 165; the Instruction Liturgicae instaurationes (15 Sept. 1970), n. 2a; AAS 62 (1970), p. 696; Sacred Congregation for the Sacraments and Divine Worship, Instruction Inaestimabile donum (3 April 1980), n. 3: AAS 72 (1980), p. 331.
70. Pontifical Council for the Authentic Interpretation of the Code of Canon Law, Response (20 June 1987): AAS 79 (1987), p. 1249.
71. Cf. C.I.C., can. 266, §1.
§2. A form of instruction designed to promote a greater understanding of the liturgy, including personal testimonies, or the celebration of eucharistic liturgies on special occasions (e.g. day of the Seminary, day of the sick etc.) is lawful, of in harmony with liturgical norms, should such be considered objectively opportune as a means of explicating the regular homily preached by the celebrant priest. Nonetheless, these testimonies or explanations may not be such so as to assume a character which could be confused with the homily.
§4. Homilies in non-eucharistic liturgies may be preached by the non-ordained faithful only when expressly permitted by law and when its prescriptions for doing so are observed.
72. Cf. ibid., can. 6, §1, 2°.
73. Cf. Sacred Congregation for Divine Worship, Directory for Masses with children Pueros Baptizatos (1 Nov. 1973), n. 48: AAS 66 (1974), p. 44.
74. For information on priests who have obtained a dispensation from celibacy, cf. the Sacred Congregation for the Doctrine of the Faith, Normae de dispensatione a sacerdotali coelibatu ad instantiam partis (14 October 1980), “Normae substantialis” art. 5.
Military Ordinariates etc. Provisions regulating such extraordinary form of collaboration are provided by Canon 517, §2.
b) this is participatio in exercitio curae pastoralis and not directing, coordinating, moderating or governing the Parish; these competencies, according to the canon, are the competencies of a priest alone.
In any event, the preference which this canon gives to deacons cannot be overlooked.
75. Cf. C.I.C., can. 517, §1.
76. The non-ordained faithful or a group of them entrusted with a collaboration in the exercise of pastoral care can not be given the title of “community leader” or any other expression indicating the same idea.
The presentation of resignation at the age of 75 by a Parish Priest does not of itself (ipso iure) terminate his pastoral office. Such takes effect only when the diocesan Bishop, following prudent consideration of all the circumstances, shall have definitively accepted his resignation in accordance with Canon 538, §3 and communicated such to him in writing.79 In the light of those situations where scarcity of priests exists, the use of special prudence in this matter would be judicious.
These structures, so necessary to that ecclesial renewal called for by the Second Vatican Council have produced many positive results and have been codified in canonical legislation. They represent a form of active participation in the life and mission of the Church as communion.
77. Cf. C.I.C., can. 519.
78. Cf. ibid., can. 538, §§12.
79. Cf. ibid., can. 186.
80. Cf. Congregation for the Clergy, Directory for the Life and Ministry of Priests Tota Ecclesia (31 January 1994), n. 44.
81. Cf. C.I.C., cann. 497498.
82. Cf. Second Vatican Council, Decree Presbyterorum ordinis, n. 7.
Deacons, non-ordained members of the faithful, even if collaborators with the Sacred Ministers, and those priests who have lost the clerical state or who have abandoned the Sacred Ministry do not have either an active or a passive voice in the Council of Priests.
§2. Diocesan and parochial Pastoral Councils83 and Parochial Finance Councils,84 of which non-ordained faithful are members, enjoy a consultative vote only and cannot in any way become deliberative structures. Only those faithful who possess the qualities prescribed by the canonical norms85 may be elected to such responsibilities.
§4. Diocesan councils may properly and validly express their consent to an act of the Bishop only in those cases in which the law expressly requires such consent.
§5. Given the local situation Ordinaries may avail themselves of special study groups or of groups of experts to examine particular questions. Such groups, however, cannot be constituted as structures parallel to diocesan presbyteral or pastoral councils nor indeed to those diocesan structures regulated by the universal law of the Church in Canons 536, §1 and 537.87 Neither may such a group deprive these structures of their lawful authority. Where structures of this kind have arisen in the past because of local custom or through special circumstances, those measures deemed necessary to conform such structures to the current universal law of the Church must be taken.
83. Cf. C.I.C., can. 514, 536.
84. Cf. ibid., can. 537.
85. Cf. ibid., can. 512, §§1 and 3; Catechism of the Catholic Church, n. 1650.
86. Cf. C.I.C., can. 536.
87. Cf. ibid., can. 135, §2.
§6. The Vicars forane, sometimes called deans, archpriests, or by suchlike titles, and those called “assistant vicars,” “assistant dean,” etc., must always be priests.88 The non-ordained faithful cannot be validly appointed to these offices.
§1. Liturgical actions must always clearly manifest the unity of the People of God as a structured communion.89 Thus there exists a close link between the ordered exercise of liturgical action and the reflection in the liturgy of the Church›s structured nature.
This happens when all participants, with faith and devotion, discharge those roles proper to them.
§2. To promote the proper identity (of various roles) in this area, those abuses which are contrary to the provisions of canon 907 are to be eradicated. In eucharistic celebrations deacons and non-ordained members of the faithful may not pronounce prayers — e.g. especially the eucharistic prayer, with its concluding doxology — or any other parts of the liturgy reserved to the celebrant priest. Neither may deacons or non-ordained members of the faithful use gestures or actions which are proper to the same priest celebrant. It is a grave abuse for any member of the non-ordained faithful to “quasi preside” at the Mass while leaving only that minimal participation to the priest which is necessary to secure validity.
In the same way, the use of sacred vestments which are reserved to priests or deacons (stoles, chasubles or dalmatics) at liturgical ceremonies by non-ordained members of the faithful is clearly unlawful.
Every effort must be made to avoid even the appearance of confusion which can spring from anomalous liturgical practices. As the sacred ministers are obliged to wear all of the prescribed liturgical vestments so too the non-ordained faithful may not assume that which is not proper to them.
88. Cf. ibid., can. 553, §1.
89. Cf. Second Vatican Council, Constitution Sacrosanctum Concilium, nn. 2628; C.I.C., can. 837.
To avoid any confusion between sacramental liturgical acts presided over by a priest or deacon, and other acts which the non-ordained faithful may lead, it is always necessary to use clearly distinct ceremonials, especially for the latter.
§1. In some places in the absence of priests or deacons,90 non-ordained members of the faithful lead Sunday celebrations. In many instances, much good derives for the local community from this useful and delicate service when it is discharged in accordance with the spirit and the specific norms issued by the competent ecclesiastical authority.91 A special mandate of the Bishop is necessary for the non-ordained members of the faithful to lead such celebrations. This mandate should contain specific instructions with regard to the term of applicability, the place and conditions in which it is operative, as well as indicate the priest responsible for overseeing these celebrations.
90. Cf. ibid., can. 1248, §2.
91. Cf. ibid., can. 1248, §2: Sacred Congregation for Rites, Instruction Inter oecumenici (26 Sept. 1964), n. 37, AAS 66 (1964), p. 885; Sacred Congregation for Divine Worship, Directorium de celebrationibus dominicalibus absente presbytero, Christi Ecclesia (10 June 1988), Notitiae 263 (1988).
92. Cf. John Paul II, Address ad quosdam Americae Septemtrionalis episcopos sacra limina visitantes (5 June 1993), AAS 86 (1994), p. 340.
93. Sacred Congregation for Divine Worship, Directorium de celebrationibus dominicalibus absente presbitero, Christi Ecclesia (10 June 1988), n. 35: l.c.; cf. also C.I.C., can. 1378, §2; n. 1 and §3; can. 1384.
obligation to attend mass on Sunday and Holy days of obligation is satisfied only by attendance at Holy Mass.94 In cases where distance or physical conditions are not an obstacle, every effort should be made to encourage and assist the faithful to fulfil this precept.
94. Cf. C.I.C., can. 1248.
95. Sacred Congregation for the Discipline of the Sacraments, Preamble of the Instruction Immensae caritatis (29 January 1973), AAS 65 (1973), p. 264.
96. Cf. C.I.C., can. 910, §1; cf. John Paul II, Letter Dominicae coenae (24 February 1980), n. 11; AAS 72 (1980), p. 142.
97. Cf. C.I.C., can. 910, §2.
This function is supplementary and extraordinary101 and must be exercised in accordance with the norm of law. It is thus useful for the diocesan bishop to issue particular norms concerning extraordinary ministers of Holy Communion which, in complete harmony with the universal law of the Church, should regulate the exercise of this function in his diocese. Such norms should provide, amongst other things, for matters such as the instruction in eucharistic doctrine of those chosen to be extraordinary ministers of Holy Communion, the meaning of the service they provide, the rubrics to be observed, the reverence to be shown for such an august Sacrament and instruction concerning the discipline on admission to Holy Communion.
98. Cf. Sacred Congregation for the Discipline of the Sacraments, Instruction Immensae caritatis(29 January 1973), AAS 65 (1973), p. 264, n. 1; Missale Romanum, Appendix: Ritus ad deputandum ministrum S. Communionis ad actum distribuendae; Pontificale Romanum, De institutione lectorum et acolythorum.
99. Pontifical Commission for the Authentic Interpretation of The Code of Canon Law, Response (1 June 1998), AAS 80 (1988), p. 1373.
100. Cf. Sacred Congregation for the Discipline of the Sacraments, Instruction Immensae caritatis (29 January 1973), n. 1; AAS 65 (1973), p. 264; Sacred Congregation for the Sacraments and Divine Worship, Instruction Inestimabile donum (3 April 1980), n. 10: AAS 72 (1980), p. 336.
101. Can. 230, §2 and §3 C.I.C., affirms that the liturgical services can be assigned to non-ordained faithful only “ex temporanea deputatione” or for supply.
§1. In this area, the non-ordained faithful can often provide valuable collaboration.102 Innumerable works of charity to the sick are constantly provided by the non-ordained faithful either individually or through community apostolates. These constitute an important Christian presence to sick and suffering of the greatest importance. The non-ordained faithful particularly assist the sick by being with them in difficult moments, encouraging them to receive the Sacraments of Penance and the Anointing of the Sick, by helping them to have the disposition to make a good individual confession as well as to prepare them to receive the Anointing of the Sick. In using sacramentals, the non-ordained faithful should ensure that these are in no way regarded as sacraments whose administration is proper and exclusive to the Bishop and to the priest. Since they are not priests, in no instance may the non-ordained perform anointings either with the Oil of the Sick or any other oil.
102. Cf. Rituale Romanum Ordo Unctionis infirmorum, praenotanda, n. 17: Editio Typica 1972.
103. Cf. James 5, 1415; St. Thomas Aquinas, in IV Sent. d. 4, q. 1; Ecumenical Council of Florence, bull Exsultate Deo (DS 1325); Ecumenical Council of Trent, Doctrina de sacramento estremae unctionis, chapter 3 (DS 1697, 1700) and can. 4 de extrema unctione (DS 1719); Catechism of the Catholic Church, n. 1516.
104. Cf. C.I.C., can. 1003, §1.
This norm is completely coherent with the theological mystery signified and realized by means of priestly service.
§1. The possibility of delegating the non-ordained faithful to assist at marriages may prove necessary in special circumstances where there is a grave shortage of sacred ministers.
§3. With the exception of an extraordinary case due to the absolute absence of both Priests and Deacons who can assist at marriages provided for in Canon 1112 of the Code of Canon Law, no ordained minister may authorize the non-ordained faithful for such assistance. Neither may an ordained minister authorize the non-ordained faithful to ask or receive matrimonial consent according to the norm of Canon 1108 §2.
105. Cf. ibid., cann. 1379 and 392, §2.
106. Cf. ibid., can. 1112.
107. Cf. ibid., can. 1111, §2.
108. Cf. ibid., can. 1112, §2.
Particularly praiseworthy is the faith with which many Christians, in painful circumstances of persecution, or in missionary territories or in special cases of necessity, have afforded and continue to afford the Sacrament of Baptism to new generations of Christians in the absence of ordained ministers.
Apart from cases of necessity, canonical norms permit the non-ordained faithful to be designated as extraordinary ministers of Baptism109 should there be no ordinary minister or in cases where he is impeded.110 Care should be taken however to avoid too extensive an interpretation of this provision and such a faculty should not be conceded in an habitual form.
Thus, for example, that absence or the impediment of a sacred minister which renders licit the deputation of the lay faithful to act as an extraordinary minister of Baptism, cannot be defined in terms of the ordinary minister’s excessive workload, or his non-residence in the territory of the parish, nor his non-availability on the day on which the parents wish the Baptism to take place. Such reasons are insufficient for the delegation of the non-ordained faithful to act as extraordinary ministers of Baptism.
In the present circumstances of growing dechristianization and of abandonment of religious practice, death and the time of obsequies can be one of the most opportune pastoral moments in which the ordained minister can meet with the non-practising members of the faithful.
109. Cf. ibid., can. 861, §2; Ordo baptismi parvulorum, praenotanda generalia, nn. 1617.
110. Cf. ibid., can. 230.
It is thus desirable that Priests and Deacons, even at some sacrifice to themselves, should preside personally at funeral rites in accordance with local custom, so as to pray for the dead and be close to their families, thus availing of an opportunity for appropriate evangelization.
The non-ordained faithful may lead the ecclesiastical obsequies provided that there is a true absence of sacred ministers and that they adhere to the prescribed liturgical norms.111 Those so deputed should be well prepared both doctrinally and liturgically.
Should it become necessary to provide for “supplementary” assistance in any of the cases mentioned above, the competent Authority is bound to select lay faithful of sound doctrine and exemplary moral life. Catholics who do not live worthy lives or who do not enjoy good reputations or whose family situations do not conform to the teaching of the Church may not be admitted to the exercise of such functions. In addition, those chosen should possess that level of formation necessary for the discharge of the responsibilities entrusted to them.
In accordance with the norms of particular law, they should perfect their knowledge particularly by attending, in so far as possible, those formation courses organized for them by the competent ecclesiastical Authority in the particular Churches,112 (in environments other than that of the Seminary, as this is reserved solely for those preparing for the priest hood).113 Great care must be exercised so that these courses conform absolutely to the teaching of the ecclesiastical magisterium and they must be imbued with a true spirituality.
111. Cf. Ordo Exsequiarum, praenotanda, n. 19.
112. Cf. C.I.C., can. 231, §1.
The Holy See entrusts this present document to the pastoral zeal of diocesan Bishops in the various particular Churches and to other Ordinaries in the hope that its application may produce abundant fruit for the growth, in communion, of sacred ministers and the non-ordained faithful.
114. John Paul II, Discourse at the Symposium on “The Participation of the Lay Faithful in the Priestly Ministry” (11 May 1994), n. 3, l.c.
115. Cf. ibid., n. 6.
This grave duty constitutes a necessary means by which the richness present in every state of ecclesial life can be correctly conformed to the promptings of the Spirit and by which communion becomes an effective reality in the daily journeying of the entire Community.
May the Blessed Virgin Mary, Mother of the Church, to whose intercession this document is commended, assist all in understanding its purpose, and bring to fruitful completion those efforts, made in apostolic concern, to apply it faithfully.
All particular laws, customs and faculties conceded by the Holy See ad experimentum or other ecclesiastical authorities which are contrary to the foregoing norms are hereby revoked.
The Supreme Pontiff, in Audience of the 13th of August 1997 approved in forma specifica this present Instruction and ordered its promulgation.
Vatican City 15 August 1997, the Solemnity of the Assumption of the Blessed Virgin Mary.
118. John Paul II, Post-Synodal Apostolic Exhortation Christifideles laici (30 December 1988), n. 58: l.c., p. 507.
1. It ought to be made clear that this document contains nothing new: It simply repeats the norms laid down by the council, by canon law (which is simply the same thing expressed in juridical terms), etc., and above all it builds on all that the magisterium of the church already had to say in a positive way about the role of the laity, and especially that of women, in the mission of the church and evangelization. It is a matter of looking to the future in order to prepare for the third millennium on the basis of a sound understanding of Vatican II’s teaching on the sacramentality of the church.
2. It ought to be made clear what is at stake here: This is not taking a step backward but rather a rediscovery of the fact that the church lives the sacrament of orders as a freely given gift. For the church, such a correct understanding is essential. It is only on the basis of the relevant theological principles that it can be understood why certain abuses against the church’s discipline are dangerous. This is why it is the first part of the instruction, which presents these principles in a positive way, that should be stressed. The laity, by virtue of the holiness of their baptism, have an urgent duty toward the material and spiritual world, but what is purely lay that is, the consecration of the world is different from what is concerned by ministeriality.
3. These are nuanced principles, whereas a Manichean or a dialectic vision interested only in denouncing abuses would be an admission of an inability to appreciate the mystery of the church, the greatness of the gift that Christ left to the church by prolonging his own priesthood therein by means of ministers who are ontologically configured to him. This document is meant to encourage priests, to encourage vocations and to help the laity many of whom make a generous contribution to the church, often at the cost of great suffering understand how our fundamental equality is compatible with an essential difference: The priest or deacon, no matter how old, is never useless, he remains forever an image of Christ. And it is never the case that the lack of priests is a blessing for the laity.
4. If things are not seen in this way, many other deviations could arise, not just the ones mentioned here by way of example.
5. It is good to explain how such abuses have arisen: Our modern frame of mind leads us to understand far more easily the concept of function, and far less easily to understand what is meant by ontological configuration. It is easier to understand that there is a task related to the word, and less easy to understand that there are sacramental actions. We are very sensitive to the demands of functionality and good organization, and might be inclined generously to entrust to others among the faithful anything which does not directly require the ad validitatem powers of the priesthood. However, the ordained ministry of bishops, priests and deacons belongs to the very structure of the church. Which is the same as saying the image of the church. This image reaches beyond the categories of canonical validity. To attempt to resolve what are practical problems by pushing what is possible canonically to its very limits would not be to give a true image of the church.
when exercised by sacred ministers or by the faithful do not simply have the same meaning, because of the sacramental nature of the church.
This does not run counter to our culture of democratic participation, or the desire to use the intellect in every area, including when presented with a document of the church. However, it is also a feature of our culture to have the honesty, the frankness, the ability to tell things as they are and in this case to say that truth demands that we admit that we are here confronted by a revealed mystery that is not on the same level as our categories and that the way we use reason must preserve its nature as mystery, and not replace it with our church structures.
6. It is because what is concerned here is a matter of meaning that such great attention must be paid to the vocabulary that is used, as has begun to be realized in several countries: The terms pastor and minister cannot be used for everything.
7. It is clear that the ministers do not have to do everything. It would be appropriate to explain that this document concerns only a few particular questions, and it is not a treatise on collaboration between priests and laity. It is simply the first treatment of a huge subject, which will call for other consultations, other research into the tasks that the faithful may exercise by virtue of their baptism and their confirmation. May this document lead the laity to become fully aware of what is specific to them and prepare them for the task that is truly theirs in the world and in the church, rather than encourage them to view as a promotion the fact that they fulfill other tasks that they exercise as substitutes.
traditions, however venerable, must make way with due prudence, of course for the universality of the church.
A vision of the whole also avoids giving in to panic. It is false to say that the church finds itself in an unprecedented vocations crisis when the number of major seminarians has doubled since 1975 on the world level and when we are still in a period of strong faith.
9. The actual lack of priests in certain regions forces us to rethink our pastoral vision in a way that is more missionary, more apostolic in the original sense of the word. We can no longer allow ourselves to have one priest attached to a particular place. The communal life of the clergy is one means of responding to new circumstances of paganization.
10. Rediscovering the meaning of sacramentality can also help us to understand the importance of the diaconate, which without having at its disposal any supplementary powers, is a realization of the presence of Christ as minister.
11. The importance of this proper understanding of the complementarity of the priestly ministry and the common priesthood is also demonstrated by the fact that the pope asked not just one but eight dicasteries to cast light on this question: Practically every aspect of the church’s life is concerned. It is further demonstrated by its approval in specific form by the pope, which makes it a text bearing his own authority and against which there can be no appeal.
The document is an instruction, which is to say that it is explicitly addressed to those pastors who, under the terms of Canon 392, have the obligation to ensure that all church laws are respected.
AAS 89 (1997): 852-877; Origins 27 (1997-1998): 397, 399-411.

References: §3
 §2
 §2
 §2
 §2
 §2
 §1
 §2
 §1
 §1
 §1
 §3
 §2
 §2
 §2

§2

§3
 §3

§2

§3
 §2
 §2
 §1

§4

§5

§1
 §1
 §1

§2

§4
 §1
 art. 5
 §2
 §1
 §3

§2

§4

§5
 §1
 §2

§6

§1

§2
 §1

§1
 §2
 §2
 §2
 §3
 §1
 §2
 §2
 §3

§1
 §1

§1

§3
 §2
 §2
 §2
 §2
 §2
 §1