Source: https://canonlaw182.wordpress.com/redemptionis-sacramentum/
Timestamp: 2018-02-19 19:40:12
Document Index: 509021084

Matched Legal Cases: ['§2', '§ 1', '§ 1', '§ 2', '§ 1', 'art. 8', '§ 1', 'art. 8', '§ 1']

Redemptionis Sacramentum | Catholic Doctrine & Dogma
[2.] The Church’s doctrine regarding the Most Holy Eucharist, in which the whole spiritual wealth of the Church is contained – namely Christ, our Paschal Lamb[4] – the Eucharist which is the source and summit of the whole of Christian life,[5] and which lies as a causative force behind the very origins of the Church,[6] has been expounded with thoughtful care and with great authority over the course of the centuries in the writings of the Councils and the Supreme Pontiffs. Most recently, in fact, the Supreme Pontiff John Paul II, in the Encyclical Letter Ecclesia de Eucharistia, set forth afresh certain elements of great importance on this subject in view of the ecclesial circumstances of our times.[7]
[10.] The Church herself has no power over those things which were established by Christ himself and which constitute an unchangeable part of the Liturgy.[23] Indeed, if the bond were to be broken which the Sacraments have with Christ himself who instituted them, and with the events of the Church’s founding,[24] it would not be beneficial to the faithful but rather would do them grave harm. For the Sacred Liturgy is quite intimately connected with principles of doctrine,[25] so that the use of unapproved texts and rites necessarily leads either to the attenuation or to the disappearance of that necessary link between the lex orandiand the lex credendi.[26]
[19.] The diocesan Bishop, the first steward of the mysteries of God in the particular Church entrusted to him, is the moderator, promoter and guardian of her whole liturgical life.[39]For “the Bishop, endowed with the fullness of the Sacrament of Order, is ‘the steward of the grace of the high Priesthood’,[40] especially in the Eucharist which he either himself offers or causes to be offered,[41] by which the Church continually lives and grows”.[42]
[22.] The Bishop governs the particular Church entrusted to him,[47] and it is his task to regulate, to direct, to encourage, and sometimes also to reprove;[48] this is a sacred task that he has received through episcopal Ordination,[49] which he fulfills in order to build up his flock in truth and holiness.[50] He should elucidate the inherent meaning of the rites and the liturgical texts, and nourish the spirit of the Liturgy in the Priests, Deacons and lay faithful[51] so that they are all led to the active and fruitful celebration of the Eucharist,[52]and in like manner he should take care to ensure that the whole body of the Church is able to grow in the same understanding, in the unity of charity, in the diocese, in the nation and in the world.[53]
[29.] Priests, as capable, prudent and indispensable co-workers of the order of Bishops,[66]called to the service of the People of God, constitute one presbyterate with their Bishop,[67]though charged with differing offices. “In each local congregation of the faithful, in a certain way, they make present the Bishop with whom they are associated in trust and in generosity of heart; according to their rank, they take upon themselves his duties and his solicitude, and they carry these out in their daily work”. And “because of this participation in the Priesthood and mission, Priests should recognize the Bishop as truly their father and obey him reverently”[68]. Furthermore, “ever intent upon the good of God’s children, they should seek to contribute to the pastoral mission of the whole diocese, and indeed of the whole Church”.[69]
[41.] For encouraging, promoting and nourishing this interior understanding of liturgical participation, the continuous and widespread celebration of the Liturgy of the Hours, the use of the sacramentals and exercises of Christian popular piety are extremely helpful. These latter exercises – which “while not belonging to the Liturgy in the strict sense, possess nonetheless a particular importance and dignity” – are to be regarded as having a certain connection with the liturgical context, especially when they have been lauded and attested by the Magisterium itself,[103] as is the case especially of the Marian Rosary.[104]Furthermore, since these practices of piety lead the Christian people both to the reception of the sacraments – especially the Eucharist – and “to meditation on the mysteries of our Redemption and the imitation of the excellent heavenly examples of the Saints, they are therefore not without salutary effects for our participation in liturgical worship ”.[105]
[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.
[54.] The people, however, are always involved actively and never merely passively: for they “silently join themselves with the Priest in faith, as well as in their interventions during the course of the Eucharistic Prayer as prescribed, namely in the responses in the Preface dialogue, the Sanctus, the acclamation after the consecration and the “Amen” after the final doxology, and in other acclamations approved by the Conference of Bishops with therecognitio of the Holy See”.[133]
[70.] The offerings that Christ’s faithful are accustomed to present for the Liturgy of the Eucharist in Holy Mass are not necessarily limited to bread and wine for the eucharistic celebration, but may also include gifts given by the faithful in the form of money or other things for the sake of charity toward the poor. Moreover, external gifts must always be a visible expression of that true gift that God expects from us: a contrite heart, the love of God and neighbour by which we are conformed to the sacrifice of Christ, who offered himself for us. For in the Eucharist, there shines forth most brilliantly that mystery of charity that Jesus brought forth at the Last Supper by washing the feet of the disciples. In order to preserve the dignity of the Sacred Liturgy, in any event, the external offerings should be brought forward in an appropriate manner. Money, therefore, just as other contributions for the poor, should be placed in an appropriate place which should be away from the eucharistic table.[150]Except for money and occasionally a minimal symbolic portion of other gifts, it is preferable that such offerings be made outside the celebration of Mass.
[72.] It is appropriate “that each one give the sign of peace only to those who are nearest and in a sober manner”. “The Priest may give the sign of peace to the ministers but always remains within the sanctuary, so as not to disturb the celebration. He does likewise if for a just reason he wishes to extend the sign of peace to some few of the faithful”. “As regards the sign to be exchanged, the manner is to be established by the Conference of Bishops in accordance with the dispositions and customs of the people”, and their acts are subject to therecognitio of the Apostolic See.[152]
[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.
[107.] In accordance with what is laid down by the canons, “one who throws away the consecrated species or takes them away or keeps them for a sacrilegious purpose, incurs alatae sententiae excommunication reserved to the Apostolic See; a cleric, moreover, may be punished by another penalty, not excluding dismissal from the clerical state”.[194] To be regarded as pertaining to this case is any action that is voluntarily and gravely disrespectful of the sacred species. Anyone, therefore, who acts contrary to these norms, for example casting the sacred species into the sacrarium or in an unworthy place or on the ground, incurs the penalties laid down.[195] Furthermore all will remember that once the distribution of Holy Communion during the celebration of Mass has been completed, the prescriptions of the Roman Missal are to be observed, and in particular, whatever may remain of the Blood of Christ must be entirely and immediately consumed by the Priest or by another minister, according to the norms, while the consecrated hosts that are left are to be consumed by the Priest at the altar or carried to the place for the reservation of the Eucharist.[196]
[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., acelebret) 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.
[163.] All Priests, to whom the Priesthood and the Eucharist are entrusted for the sake ofothers,[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.
[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.
[172.] Graviora delicta against the sanctity of the Most August Sacrifice and Sacrament of the Eucharist are to be handled in accordance with the ‘Norms concerning graviora delictareserved to the Congregation for the Doctrine of the Faith’,[280] namely:
[173.] Although the gravity of a matter is to be judged in accordance with the common teaching of the Church and the norms established by her, objectively to be considered among grave matters is anything that puts at risk the validity and dignity of the Most Holy Eucharist: namely, anything that contravenes what is set out above in nn. 48-52, 56, 76-77, 79, 91-92, 94, 96, 101-102, 104, 106, 109, 111, 115, 117, 126, 131-133, 138, 153 and 168.Moreover, attention should be given to the other prescriptions of the Code of Canon Law, and especially what is laid down by canons 1364, 1369, 1373, 1376, 1380, 1384, 1385, 1386, and 1398.
[4] Cf.1 Cor 5: 7; Second Vatican Ecumenical Council, Decree on the Ministry and Life of Priests, Presbyterorum ordinis, 7 December 1965, n. 5; John Paul II, Apostolic Exhortation.,Ecclesia in Europa, n. 75: AAS 95 (2003) pp. 649-719, here p. 693.
[18] Cf. Pope John Paul II, Encyclical Letter Veritatis splendor, 6 August 1993, n. 35: AAS 85 (1993) pp. 1161-1162; Homily given at Camden Yards, 9 October 1995, n. 7:Insegnamenti di Giovanni Paolo II, XVII, 2 (1995), Libreria Editrice Vaticana, 1998, p. 788.
[23] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy,Sacrosanctum Concilium, n. 21.
[39] Cf. Second Vatican Ecumenical Council, Decree on the Pastoral Office of Bishops,Christus Dominus, 28 October 1965, n. 15; cf. also the Constitution on the Sacred Liturgy,Sacrosanctum Concilium, n. 41; Code of Canon Law, can. 387.
[43] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy,Sacrosanctum Concilium, n. 41; cf. St. Ignatius of Antioch, Ad Magn. 7, Ad Philad. 4, Ad Smyrn. 8: ed. F.X. Funk, I, pp. 236, 266, 281; Missale Romanum, Institutio Generalis, n. 22; cf. also Code of Canon Law, can. 389.
[58] Cf. Pope John Paul II, Apostolic Letter Vicesimus quintus annus, n. 21: AAS 81 (1989) p. 917; Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy,Sacrosanctum Concilium, nn. 45-46; Pope Pius XII, Encyclical Letter Mediator Dei: AAS 39 (1947) p. 562.
[61] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy,Sacrosanctum Concilium, n. 44; Congregation for Bishops, Letter sent to the Presidents of the Conferences of Bishops together with the Congregation for the Evangelization of Peoples, 21 June 1999, n. 9: AAS 91 (1999) p. 999.
[64] Cf. Congregation for Divine Worship and the Discipline of the Sacraments, InstructionVarietates legitimae: AAS 87 (1995) pp. 288-314.
[66] Cf. Second Vatican Ecumenical Council, Decree on the Ministry and Life of Priests,Presbyterorum ordinis, 7 December 1965, n. 7; Pontificale Romanum, ed. 1962: Ordo consecrationis sacerdotalis, in Praefatione; Pontificale Romanum ex decreto sacrosancti Oecumenici Concilii Vaticani II renovatum, auctoritate Pauli Pp. VI editum, Ioannis Pauli Pp. II cura recognitum: De Ordinatione Episcopi, presbyterorum et diaconorum, editio typica altera, 29 June 1989, Typis Polyglottis Vaticanis, 1990, cap. II: De Ordin. presbyterorum, Praenotanda, n. 101.
[75] Second Vatican Ecumenical Council, Decree on the Ministry and Life of Priests,Presbyterorum Ordinis, n. 5.
[88] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy,Sacrosanctum Concilium, n. 26; Missale Romanum, Institutio Generalis, n. 91.
[99] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy,Sacrosanctum Concilium, nn. 30-31.
[113] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy,Sacrosanctum Concilium, n. 24; S. Congregation for the Sacraments and Divine Worship, Instruction, Inaestimabile donum, nn. 2 and 18: AAS 72 (1980) pp. 334, 338; Missale Romanum, Institutio Generalis, nn. 101, 194-198; Code of Canon Law, can 230 §2-3.
[117] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy,Sacrosanctum Concilium, n. 19.
[137] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy,Sacrosanctum Concilium, n. 51.
[138] Missale Romanum, Institutio Generalis, n. 57; cf. Pope John Paul II, Apostolic Letter,Vicesimus quintus annus, n. 13: AAS 81 (1989) p. 910; Congregation for the Doctrine of the Faith, Declaration, Dominus Iesus, on the unicity and salvific universality of Jesus Christ and the Church, 6 August 2000: AAS 92 (2000) pp. 742-765.
[172] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy,Sacrosanctum Concilium, n. 55.
[175] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy,Sacrosanctum Concilium, n. 55; S. Congregation of Rites, Instruction, Eucharisticum mysterium, n. 31: AAS 59 (1967) p. 558; Missale Romanum, Institutio Generalis, nn. 85, 157, 243.
[179]Congregation for Divine Worship and the Discipline of the Sacraments, Dubium:Notitiae 35 (1999) pp. 160-161.
[183] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy,Sacrosanctum Concilium, n. 55; Missale Romanum, General Instruction, nn. 158-160, 243-244, 246.
[197]Code of Canon Law, can. 932 § 1; S. Congregation for Divine Worship, Instruction,Liturgicae instaurationes, n. 9: AAS 62 (1970) p. 701.
[198] Code of Canon Law, can. 904; cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen gentium, n. 3; Decree on the Ministry and Life of Priests,Presbyterorum ordinis, n. 13; cf. also Ecumenical Council of Trent, Session XXII, 17 September 1562, On the Most Holy Sacrifice of the Mass, Chapter6: DS 1747; Pope Paul Pp. VI, Encyclical Letter Mysterium fidei, 3 September 1965: AAS 57 (1965) pp. 753-774, here pp. 761-762; cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n. 11: AAS 95 (2003) pp. 440-441; S. Congregation of Rites, Instruction, Eucharisticum mysterium, n. 44: AAS 59 (1967) p. 564; Missale Romanum, Institutio Generalis, n. 19.
[200] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy,Sacrosanctum Concilium, n. 36 § 1; Code of Canon Law, can. 928.
[204]Cf. Code of Canon Law, cann. 905, 945-958; cf. Congregation for the Clergy, Decree,Mos iugiter, 22 February 1991: AAS 83 (1991), pp. 443-446.
[222] Cf. Pope John Paul II, Letter, Dominicae Cenae, n. 3: AAS 72 (1980) pp. 117-119; S. Congregation of Rites, Instruction, Eucharisticum mysterium, n. 53: AAS 59 (1967) p. 568;Code of Canon Law, can. 938 § 2; Roman Ritual, Holy Communion and Worship of the Eucharist Outside Mass, Introduction, n. 9; Missale Romanum, Institutio Generalis, nn. 314-317.
[247] Cf. Congregation for the Clergy, and others, Instruction, Ecclesiae de mysterio,Theological Principles, n. 3: AAS 89 (1997) p. 859.
[250] Cf. Pope John Paul II, Encyclical Letter, Redemptoris missio, nn. 53-54: AAS 83 (1991) pp. 300-302; Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio,Prooemium: AAS 89 (1997) pp. 852-856.
[251] Cf. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church, Ad gentes, 7 December 1965, n. 17; Pope John Paul II, Encyclical LetterRedemptoris missio, n. 73: AAS 83 (1991) p. 321.
[255] Cf. ibidem, can. 910 § 1; cf. also Pope John Paul II, Letter, Dominicae Cenae, n. 11: AAS 72 (1980) p. 142; Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio,Practical Provisions, art. 8 § 1: AAS 89 (1997) pp. 870-871.
[257] Cf. S. Congregation for the Discipline of the Sacraments, Instruction, Immensae caritatis, prooemium: AAS 65 (1973) p. 264; Pope Paul VI, Apostolic Letter (Motu Proprio),Ministeria quaedam, 15 August 1972: AAS 64 (1972) p. 532; Missale Romanum, Appendix III: Ritus ad deputandum ministrum sacrae Communionis ad actum distribuendae, p. 1253; Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio, Practical Provisions, art. 8 § 1: AAS 89 (1997) p. 871.
[263] Cf. Pope John Paul II, Apostolic Letter, Dies Domini, esp. nn. 31-51: AAS 90 (1998) pp. 713-766, here pp. 731-746; Pope John Paul II, Apostolic Letter, Novo Millennio ineunte,diei 6 ianuarii 2001, nn. 35-36: AAS 93 (2001) pp. 290-292; Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n. 41: AAS 95 (2003) pp. 460-461.
[264] Second Vatican Ecumenical Council, Decree on the Ministry and Life of Priests,Presbyterorum ordinis, n. 6; cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, nn. 22, 33: AAS 95 (2003) pp. 448, 455-456.
[293] Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy,Sacrosanctum Concilium, n. 14; cf. also nn. 11, 41, et 48.