Source: http://holyhillcross.com/REDEMPTIONIS%20SACRAMENTUM.htm
Timestamp: 2017-04-24 03:30:41
Document Index: 208778849

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Redemption of the Sacraments
Vatican Instruction: Redemptionis
Congregation for Divine Worship and the Discipline of the Sacraments, Rome, on the Solemnity of the
Annunciation of the Lord, 25 March 2004.
Eminence, Francis Cardinal Arinze
of the Congregation of Divine Worship and the Discipline of the Sacraments
(Emphasis provided by Holy Hill Cross Web Site)
It helps first of all to place this Instruction
at its origins. At the Solemn Last Supper Mass on Holy Thursday in St Peter's
Basilica, on April 17,
2003, the Holy Father signed and gave to the Church his
fourteenth encyclical letter, Ecclesia
In this beautiful document Pope John Paul II states, inter alia, that the Holy Eucharist “stands at the center of the Church's life”
(no. 3), that “it unites
heaven and earth. It embraces and permeates all creation” (no.
8), and that it “is the most
precious possession which the Church can have in her journey through history”
At the same time he notes that there are positive and negative developments in
its celebration and worship since the Second Vatican Council (no. 10), that a
number of abuses have been a source of suffering for many and that he considers
it his duty “to appeal
urgently that the liturgical norms for the celebration of the Eucharist be
observed with great fidelity” (no. 52). “Precisely to bring out more clearly this deeper meaning
of liturgical norms,” he continued, “I have asked the competent offices of the Roman Curia to
prepare a more specific document, including prescriptions of a juridical
nature, on this very important subject. No one is permitted to undervalue the
mystery entrusted to our hands: it is too great for anyone to feel free to
treat it lightly and with disregard for its sacredness and its universality”
This is the origin of this Instruction
which the Congregation for Divine Worship and the Discipline of the Sacraments,
in close collaboration with the Congregation for the Doctrine of the Faith, now
offers to the Latin Church.
Someone may ask why there should be liturgical norms at all. Would creativity,
spontaneity, the freedom of the children of God and ordinary good sense not be
enough? Why should the worship of God be regimented by rubrics and regulations?
Is it not enough just to teach people the beauty and the exalted nature of the
Liturgical norms are necessary because “in liturgy full public worship is performed by the
Mystical Body of Jesus Christ, that is, by the Head and by his members. From
this it follows that every liturgical celebration, because it is an action of
Christ the priest and of his Body the Church, is a sacred action surpassing all
others” (Sacrosanctum
Concilium, no. 7). And the summit of the Liturgy is the Eucharistic
celebration. No one should be surprised if, with the passage of time, Holy
Mother Church has
developed words and actions, and therefore directives, for this supreme act of
worship. Eucharistic norms are devised to express and protect the Eucharistic
mystery and also manifest that it is the Church that celebrates this august
sacrifice and Sacrament. As Pope John Paul II puts it, “These norms are a concrete expression of the
authentically ecclesial nature of the Eucharist; this is their deepest meaning.
Liturgy is never anyone's private property, be it of the celebrant or of the
community in which the mysteries are celebrated” (Ecclesia de Eucharistia, no. 52).
It follows that “priests who
faithfully celebrate Mass according to the liturgical norms, and communities
which conform to these norms, quietly but eloquently demonstrate their love for
the Church” (ibid.).
Obviously, external conformity is not enough. Faith, hope and charity, which
also manifest themselves in acts of solidarity with the needy, are demanded by
participation in the Holy Eucharist. This Instruction underlines this dimension
in article 5: “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.’ 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.”
3. Is It Important to Pay Attention to
An allied temptation which has to be resisted is that it is a waste of time to
pay attention to liturgical abuses. Someone wrote that abuses always existed
and always will exist, and that therefore we should just get on with positive
liturgical formation and celebration.
This objection, true in part, can be rather misleading. All abuses regarding
the Holy Eucharist are not of the same weight. Some threaten to make the
Sacrament invalid. Some are manifestations of deficiency in Eucharistic faith.
Others contribute to confusion among the People of God and to growing
desacralization of Eucharistic celebrations. They are not banal.
Of course liturgical formation is necessary for all in the Church. “It is vitally necessary,” says
the Second Vatican Council, “that
attention be directed, above all, to the liturgical instruction of the clergy”
(Sacrosanctum Concilium, no.
14). But it is also true that “in
various parts of the Church abuses have occurred, leading to confusion with
regard to sound faith and Catholic doctrine concerning this wonderful sacrament”
(Ecclesia de Eucharistia,
no. 10). “Not infrequently,
abuses are rooted in a false understanding of liberty” (Instruction on the Eucharist, no. 7).
“Arbitrary actions are not
conducive to true renewal” (Instruction, no. 11) for which the Second Vatican Council hoped.
“These abuses have nothing to
do with the authentic spirit of the Council and must be prudently and firmly
corrected by Pastors” (John Paul II: Letter on Fortieth
Anniversary of Sacrosanctum Concilium, Spiritus
et Sponsa, no. 15). As for those who modify liturgical texts on their own authority, it is
important to observe with this Instruction
that “the sacred Liturgy is
quite intimately connected with principles of doctrine, so that the use of
unapproved texts and rites necessarily leads either to the diminution or to the
elimination of that necessary link between the lex orandi and the lex
credendi” (Instruction,
The Instruction has an
introduction, eight chapters and a conclusion.
The first chapter, on the regulation of the sacred Liturgy, speaks of the roles
of the Apostolic See, the Diocesan Bishop, the Bishops' Conference, Priests and
Deacons. I single out the role of the Diocesan Bishop. He is the high priest of
his flock. He directs, encourages, promotes and organizes. He looks into sacred
music and art. He sets up needed commissions for Liturgy, music and sacred art
(Instruction, nos. 22, 25). He
seeks remedies for abuses and it is to him or his assistants that recourse
should first be made rather than to the Apostolic See (Instruction, nos. 176-182, 184).
Priests have also made solemn promises to exercise with fidelity their
ministry, as have Deacons. They are expected to live up to their sacred
The second chapter concentrates on the participation of the lay faithful in the
Eucharistic celebration. Baptism is the foundation for the common priesthood (Instruction, no. 36, 37). The
ordained Priest remains indispensable for a Christian community and the roles of
the Priests and of the lay faithful should not be confused (Instruction, nos. 42, 45). Laypeople
have their proper role. The Instruction
stresses that this does not mean that everybody has to be doing something.
Rather it is a question of being fully alive to the great privilege that God
has given them in calling them to participate with mind and heart and their
entire life in the Liturgy and through it to receive God's grace. It is
important to understand this properly and not to suppose that the Instruction is somehow biased against
laypeople. Chapters 3, 4 and 5 seek to answer some of the questions sometimes asked and to
address some known abuses regarding the actual Mass celebration, discernment on
who receives Holy Communion and who should not, care required for Holy
Communion under two forms, and questions regarding sacred vestments and
vessels, posture while receiving Holy Communion, and such like.
Chapter 6 is on worship of the Holy Eucharist outside Mass. It treats
of due respect for the tabernacle, and practices such as visits to the Blessed
Sacrament, Perpetual Adoration Chapel, and Eucharistic Processions and
Congresses (Instruction, nos. 130, 135-136, 140, 142-145). Chapter 7 gives attention to extraordinary offices entrusted to the lay faithful,
such as those of extraordinary ministers of Holy Communion, instructors or
leaders of prayer services in the absence of a Priest (Instruction, nos. 147-169). These roles are different from what
the Instruction speaks of in
Chapter 2, where it talks of the ordinary participation of laypeople in the
Liturgy, and in particular in the Eucharist. Here it is a question of the
things that laypeople are called upon to do when sufficient Priests or even
Deacons are not available. The Holy See has paid considerable attention to this
question in recent years and this Instruction
follows suit, adding further considerations for certain circumstances. The final chapter is on canonical remedies for crimes or abuses against the
Holy Eucharist. The main remedy in the long term is proper formation and
instruction and sound faith. But when abuses do occur, the Church has a duty to
address them in a clear and charitable way.
In view of the article of faith that the Mass is a sacramental re-presentation of
the Sacrifice of the Cross (cf. Council of Trent: DS 1740) and that in the Most
Blessed Sacrament of the Eucharist “the body and blood, together with the soul and divinity,
of our Lord Jesus Christ and, therefore, the whole Christ is truly, really and
substantially contained” (Council of Trent: DS 1651; cf. Catechism of the Catholic Church, no.
1374), it is clear that liturgical norms regarding the Holy Eucharist deserve
our attention. They are not meticulous rubrics dictated by legalistically bent
“The most blessed Eucharist
contains the Church's entire spiritual wealth, that is, Christ himself, our
passover and living bread” (Presbyterorum Ordinis, no. 5). Priests and Bishops are ordained
above all to celebrate the Eucharistic sacrifice and give the Body and Blood of
Christ to the faithful. Deacons and, in their own ways, acolytes, other
servers, lectors and choirs and specially deputed lay faithful are recalled to
assist in definite functions. They should all in faith and devotion strive to
discharge their various ministries.
The Instruction therefore
concludes that the Congregation for Divine Worship and the Discipline of the
Sacraments hopes that “by the
diligent application of those things that are called 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, 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” (Instruction, no. 185).
the offices of the Congregation for Divine Worship and the Discipline of the
Sacraments, Rome, on the Solemnity of the Annunciation of the Lord, 25 March
1. In the Most Holy
Eucharist, Mother Church with steadfast faith acknowledges the SACRAMENT OF REDEMPTION,1
joyfully takes it to herself, celebrates it and reveres it in adoration,
proclaiming the death of Christ Jesus and confessing his Resurrection until he
comes in glory2 to hand over, as unconquered Lord and Ruler, eternal
Priest and King of the Universe, a kingdom of truth and life to the immense
majesty of the Almighty Father.3
2. The Church’s doctrine
regarding the Most Holy Eucharist, in which the whole spiritual wealth of the
Church is contained—namely Christ, our Paschal Lamb4—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
Eucharistia, set forth afresh certain elements of great importance on
this subject in view of the ecclesial circumstances of our times.7
In order that especially in the celebration of the Sacred Liturgy the Church
might duly safeguard so great a mystery in our own time as well, the Supreme Pontiff has mandated that
this Congregation for Divine Worship and the Discipline of the Sacraments,8
in collaboration with the Congregation for the Doctrine of the Faith, should
prepare this Instruction treating of certain matters pertaining
to the discipline of the Sacrament of the Eucharist. Those things found in this
Instruction are therefore to be read in the continuity with
the above-mentioned Encyclical Letter, Ecclesia
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 ensure a
deeper appreciation of the liturgical norms;9 to establish certain
norms by which those earlier ones are explained and complemented; and also to
set forth for Bishops, as well as for Priests, Deacons and all the lay Christian
faithful, how each should carry them out in accordance with his own
responsibilities and the means at his disposal.
3. The norms contained in the
present Instruction are to be understood as pertaining to liturgical matters in
the Roman Rite, and, mutatis mutandis,
in the other Rites of the Latin Church that are duly acknowledged by law.
4. “Certainly the liturgical
reform inaugurated by the Council has greatly contributed to a more conscious,
active and fruitful participation in the Holy Sacrifice of the Altar on the
part of the faithful.”10 Even so, “shadows are not lacking.”11
In this regard it is not possible to be silent about the abuses, even quite
grave ones, against the nature of the Liturgy and the Sacraments as well as the
tradition and the authority of the Church, which in our day not infrequently
plague liturgical celebrations in one ecclesial environment or another. In some places the perpetration of
liturgical abuses has become almost habitual, a fact which obviously cannot be
allowed and must cease.
5. The observance of the norms
published by the authority of the Church requires conformity of thought and of
word, of external action and of the application of the heart. A merely external
observation of norms would obviously be contrary to the nature of the Sacred
Liturgy, in which Christ himself wishes to gather his Church, so that together
with himself she will be “one body and one spirit.”12 For this
reason, external action must be illuminated by faith and charity, which unite
us with Christ and with one another and engender love for the poor and the
abandoned. The liturgical words and Rites, moreover, are a faithful expression,
matured over the centuries, of the understanding of Christ, and they teach us
to think as he himself does;13 by conforming our minds to these
words, we raise our hearts to the Lord. All that is said in this Instruction is
directed toward such a conformity of our own understanding with that of Christ,
as expressed in the words and the Rites of the Liturgy.
6. For abuses “contribute to the obscuring of the Catholic
faith and doctrine concerning this wonderful sacrament.”14 Thus,
they also hinder the faithful from “re-living in a certain way the experience
of the two disciples of Emmaus: ‘and their eyes were opened, and they
recognized him.’”15 For in the presence of God’s power and divinity16
and the splendor of his goodness, made manifest especially in the Sacrament of
the Eucharist, it is fitting that all the faithful should have and put into
practice that power of acknowledging God’s majesty that they have received
through the saving Passion of the Only-Begotten Son.17
7. Not infrequently, abuses are rooted in a false
understanding of liberty. Yet God has not granted us in Christ an illusory
liberty by which we may do what we wish, but a liberty by which we may do that
which is fitting and right.18 This is true not only of
precepts coming directly from God, but also of laws promulgated by the Church,
with appropriate regard for the nature of each norm. For this reason, all
should conform to the ordinances set forth by legitimate ecclesiastical
8. It is therefore to be noted with great sadness that “ecumenical
initiatives which are well-intentioned, nevertheless indulge at times in
Eucharistic practices contrary to the discipline by which the Church expresses
her faith.” Yet the Eucharist “is too great a gift to tolerate
ambiguity or depreciation.” It is therefore necessary that some things be
corrected or more clearly delineated so that in this respect as well “the
Eucharist will continue to shine forth in all its radiant mystery.”19
9. Finally, abuses are often based on ignorance, in that they involve
a rejection of those elements whose deeper meaning is not understood and whose
antiquity is not recognized. For “the liturgical prayers,
orations and songs are pervaded by the inspiration and impulse” of the Sacred
Scriptures themselves, “and it is from these that the actions and signs receive
their meaning.”20 As for the visible signs “which the Sacred Liturgy
uses in order to signify the invisible divine realities, they have been chosen
by Christ or by the Church.”21 Finally, the structures and forms of
the sacred celebrations according to each of the Rites of both East and West
are in harmony with the practice of the universal Church also as regards
practices received universally from apostolic and unbroken tradition,22
which it is the Church’s task to transmit faithfully and carefully to future
generations. All these things are wisely safeguarded and protected by the
liturgical norms.
10. The Church herself has no
power over those things which were established by Christ himself and which
constitute an unchangeable part of the Liturgy.23 Indeed, if the
bond were to be broken which the Sacraments have with Christ himself who
instituted them, and with the events of the Church’s founding,24 it
would not be beneficial to the faithful but rather would do them grave harm. For the Sacred Liturgy is quite
intimately connected with principles of doctrine,25 so that the use
of unapproved texts and Rites necessarily leads either to the attenuation or to
the disappearance of that necessary link between the lex orandi and the lex
credendi.26
11. The Mystery of the Eucharist “is too great for anyone to
permit himself to treat it according to his own whim, so that its sacredness
and its universal ordering would be obscured.”27 On
the contrary, anyone who acts thus by giving free reign to his own
inclinations, even if he is a Priest, injures the substantial unity of the
Roman Rite, which ought to be vigorously preserved,28 and becomes
responsible for actions that are in no way consistent with the hunger and
thirst for the living God that is experienced by the people today. Nor do such
actions serve authentic pastoral care or proper liturgical renewal; instead,
they deprive Christ’s faithful of their patrimony and their heritage. For arbitrary actions are not
conducive to true renewal,29 but are detrimental to the right of
Christ’s faithful to a liturgical celebration that is an expression of the
Church’s life in accordance with her tradition and discipline. In
the end, they introduce elements of distortion and disharmony into the very
celebration of the Eucharist, which is oriented in its own lofty way and by its
very nature to signifying and wondrously bringing about the communion of divine
life and the unity of the People of God.30 The result is uncertainty in matters of doctrine,
perplexity and scandal on the part of the People of God, and,
almost as a necessary consequence, vigorous opposition, all of which greatly
confuse and sadden many of Christ’s faithful in this age of ours when Christian
life is often particularly difficult on account of the inroads of “secularization”
as well.31
12. On the contrary, it is the
right of all of Christ’s faithful that the Liturgy, and in particular the
celebration of Holy Mass, should truly be as the Church wishes, according to
her stipulations as prescribed in the liturgical books and in the other laws
and norms. Likewise, the Catholic people have the right that the Sacrifice of
the Holy Mass should be celebrated for them in an integral manner, according to
the entire doctrine of the Church’s Magisterium. Finally, it is the Catholic community’s right that the
celebration of the Most Holy Eucharist should be carried out for it in such a
manner that it truly stands out as a sacrament of unity, to the exclusion of
all blemishes and actions that might engender divisions and factions in the
Church.32
13. All of the norms and
exhortations set forth in this Instruction are connected, albeit in various
ways, with the mission of the Church, whose task it is to be vigilant
concerning the correct and worthy celebration of so great a mystery. The last
chapter of the present Instruction will treat of the varying degrees to which
the individual norms are bound up with the supreme norm of all ecclesiastical
law, namely concern for the salvation of souls.33
The Regulation of the Sacred
14. “The regulation of the Sacred Liturgy
depends solely on the authority of the Church, which rests specifically with
the Apostolic See and, according to the norms of law, with the Bishop.”34
15. The Roman Pontiff, “the Vicar of Christ and the Pastor of
the universal Church on earth, by virtue of his supreme office enjoys full,
immediate and universal ordinary power, which he may always
freely exercise,”35 also by means of communication with the pastors
and with the members of the flock.
16. “It pertains to the
Apostolic See to regulate the Sacred Liturgy of the universal Church, to
publish the liturgical books and to grant the recognition for their translation
into vernacular languages, as well as to ensure that the liturgical
regulations, especially those governing the celebration of the most exalted
celebration of the Sacrifice of the Mass, are everywhere faithfully observed.”36
17. “The Congregation for Divine Worship and the Discipline
of the Sacraments attends to those matters that pertain to the Apostolic See as
regards the regulation and promotion of the Sacred Liturgy, and especially the
Sacraments, with due regard for the competence of the Congregation for the
Doctrine of the Faith. It fosters and enforces sacramental discipline,
especially as regards their validity and their licit celebration.” Finally, it “carefully
seeks to ensure that the liturgical regulations are observed with precision,
and that abuses are prevented or eliminated whenever they are detected.”37
In this regard, according to the tradition of the universal Church, pre-eminent
solicitude is accorded the celebration of Holy Mass, and also to the worship
that is given to the Holy Eucharist even outside Mass.
18. Christ’s faithful have the
right that ecclesiastical authority should fully and efficaciously regulate the
Sacred Liturgy lest it should ever seem to be “anyone’s private property,
whether of the celebrant or of the community in which the mysteries are
celebrated.”38
The diocesan Bishop, the
first steward of the mysteries of God in the particular Church entrusted to
him, is the moderator, promoter and guardian of her whole liturgical life.39
For “the Bishop, endowed with the fullness of the Sacrament of Order, is ‘the
steward of the grace of the high Priesthood,’40 especially in the
Eucharist which he either himself offers or causes to be offered,41
by which the Church continually lives and grows.”42
20. Indeed, the pre-eminent
manifestation of the Church is found whenever the Rites of Mass are celebrated,
especially in the cathedral church, “with the full and active participation of
the entire holy People of God, joined in one act of prayer, at one altar at
which the Bishop presides,” surrounded by his presbyterate with the Deacons and
ministers.43 Furthermore, “every lawful celebration of the Eucharist
is directed by the Bishop, to whom is entrusted the office of presenting the
worship of the Christian religion to the Divine Majesty and ordering it
according to the precepts of the Lord and the laws of the Church, further
specified by his own particular judgment for the Diocese.”44
It pertains to the diocesan Bishop, then, “within the limits of his competence,
to set forth liturgical norms in his Diocese, by which all are bound.”45
Still, the Bishop must take care not to allow the removal of that liberty
foreseen by the norms of the liturgical books so that the celebration may be
adapted in an intelligent manner to the church building, or to the group of the
faithful who are present, or to particular pastoral circumstances in such a way
that the universal sacred Rite is truly accommodated to human understanding.46
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 faithful51 so that they are
all led to the active and fruitful celebration of the Eucharist,52
and in like manner he should take care to ensure that the whole body of the
Church is able to grow in the same understanding, in the unity of charity, in
the diocese, in the nation and in the world.53
23. The faithful “should cling
to the Bishop as the Church does to Jesus Christ, and as Jesus Christ does to
the Father, so that all may be in harmonious unity, and that they may abound to
the glory of God.”54 All, including members of Institutes of
consecrated life and Societies of apostolic life as well as those of all
ecclesial associations and movements of any kind, are subject to the authority
of the diocesan Bishop in all liturgical matters,55 apart from
rights that have been legitimately conceded. To the diocesan Bishop therefore
falls the right and duty of overseeing and attending to churches and oratories
in his territory in regard to liturgical matters, and this is true also of
those which are founded by members of the above-mentioned institutes or under
their direction, provided that the faithful are accustomed to frequent them.56
It is the right of the Christian people themselves that their diocesan Bishop
should take care to prevent the occurrence of abuses in ecclesiastical
discipline, especially as regards the ministry of the word, the
celebration of the Sacraments and sacramentals, the worship of God and devotion
to the Saints.57
25. Commissions as well as
councils or committees established by the Bishop to handle “the promotion of
the Liturgy, sacred music and art in his diocese” should act in accordance with
the intentions and the norms of the Bishop; they must rely on his authority and
his approval so that they may carry out their office in a suitable manner58
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 activity60 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.”
27. As early as the year 1970,
the Apostolic See announced the cessation of all experimentation as regards the
celebration of Holy Mass62 and reiterated the same in 1988.63
Accordingly, individual Bishops and their Conferences do not have the faculty
to permit experimentation with liturgical texts or the other matters that are
prescribed in the liturgical books. In order to carry out experimentation of
this kind in the future, the permission of the Congregation for Divine Worship
and the Discipline of the Sacraments is required. It must be in writing, and it
is to be requested by the Conference of Bishops. In fact, it will not be granted
without serious reason. As regards projects of enculturation in liturgical
matters, the particular norms that have been established are strictly and
comprehensively to be observed.64
All liturgical norms that a Conference of Bishops will have established for its
territory in accordance with the law are to be submitted to the Congregation
for Divine Worship and the Discipline of the Sacraments for the recognitio, without which they lack
any binding force.65
29. Priests, as capable, prudent and indispensable co-workers of the order of
Bishops,66 called to the service of the People of God, constitute
one presbyterate with their Bishop,67 though charged with differing
offices. “In each local congregation of the faithful, in a certain way, they
make present the Bishop with whom they are associated in trust and in
generosity of heart; according to their rank, they take upon themselves his
duties and his solicitude, and they carry these out in their daily work.” And “because
of this participation in the Priesthood and mission, Priests should recognize
the Bishop as truly their father and obey him reverently.”68
Furthermore, “ever intent upon the good of God’s children, they should seek to
contribute to the pastoral mission of the whole diocese, and indeed of the
whole Church.”69
30. The office “that belongs to
Priests in particular in the celebration of the Eucharist” is a great one, “for
it is their responsibility to preside at the Eucharist in persona Christi and to
provide a witness to and a service of communion not only for the community
which is always brought into play within the context of the Eucharist. It must
be lamented that, especially in the years following the post-Conciliar
liturgical reform, as a result of a misguided sense of creativity and
adaptation, there have been a number of abuses which have been a source of
suffering for many.”70
31. In keeping with the solemn
promises that they have made in the Rite of Sacred Ordination and renewed each
year in the Mass of the Chrism, let Priests celebrate “devoutly and faithfully
the mysteries of Christ for the praise of God and the sanctification of the
Christian people, according to the tradition of the Church, especially in the
Eucharistic Sacrifice and in the Sacrament of Reconciliation.”71 They ought not to detract from the
profound meaning of their own ministry by corrupting the liturgical celebration
either through alteration or omission, or through arbitrary additions.72
For as St. Ambrose said, “It is not in herself . . . but in us
that the Church is injured. Let us take care so that our own failure may not
cause injury to the Church.”73 Let the Church of God not be injured,
then, by Priests who have so solemnly dedicated themselves to the ministry.
Indeed, under the Bishop’s authority let them faithfully seek to prevent others
as well from committing this type of distortion.
32. “Let the Parish Priest
strive so that the Most Holy Eucharist will be the center of the parish
congregation of the faithful; let him work to ensure that Christ’s faithful are
nourished through the devout celebration of the Sacraments, and in particular,
that they frequently approach the Most Holy Eucharist and the Sacrament of
Penance; let him strive, furthermore, to ensure that the faithful are
encouraged to offer prayers in their families as well, and to participate
consciously and actively in the Sacred Liturgy, which the Parish Priest, under
the authority of the diocesan Bishop, is bound to regulate and supervise in his
parish lest abuses occur.”74 Although it is appropriate that he
should be assisted in the effective preparation of the liturgical celebrations
by various members of Christ’s faithful, he nevertheless must not cede to them
in any way those things that are proper to his own office.
33. Finally, all “Priests should go to the trouble
of properly cultivating their liturgical knowledge and ability,
so that through their liturgical ministry, God the Father, Son and Holy Spirit
will be praised in an ever more excellent manner by the Christian communities
entrusted to them.”75 Above all, let them be filled with that wonder
and amazement that the Paschal Mystery, in being celebrated, instills in the
hearts of the faithful.76
34. Deacons “upon whom hands are
imposed not for the Priesthood but for the ministry,”77 as men of
good repute,78 must act in such a way that with the help of God they
may be recognized as the true disciples79 of him “who came not to be
served but to serve,”80 and who was among his disciples “as one who
serves.”81 Strengthened by the gift of the Holy Spirit through the
laying on of hands, they are in service to the People of God, in communion with
the Bishop and his presbyterate.82 They should therefore consider
the Bishop as a father, and give assistance to him and to the Priests “in the
ministry of the word, of the altar, and of charity.”83
35. Let them never fail, “as the Apostle says, to hold the
mystery of faith with a clear conscience,84 and to proclaim this
faith by word and deed according to the Gospel and the tradition of the Church,”85
in wholehearted, faithful and humble service to the Sacred Liturgy as the
source and summit of ecclesial life, “so that all, made children of God through
faith and Baptism, may come together as one, praising God in the midst of the
Church, to participate in the Sacrifice and to eat the Lord’s Supper.”86
Let all Deacons, then, do their part so that the Sacred Liturgy will be celebrated
according to the norms of the duly approved liturgical books.
The Participation of the Lay
Christian Faithful in the Eucharistic Celebration
36. The celebration of the Mass,
as the action of Christ and of the Church, is the center of the whole Christian
life for the universal as well as the particular Church, and also for the
individual faithful,87 who are involved “in differing ways according
to the diversity of orders, ministries, and active participation.”88
“In this way the Christian people, ‘a chosen race, a royal priesthood, a holy
people, a people God has made his own,’89 manifests its coherent and
hierarchical ordering.”90 “For the common priesthood of the faithful
and the ministerial or hierarchical Priesthood, though they differ in essence
and not only in degree, are ordered to one another, for both partake, each in
its own way, of the one Priesthood of Christ.”91
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.
The constant teaching of the Church on the nature of the Eucharist not only as
a meal, but also and pre-eminently as a Sacrifice, is therefore rightly
understood to be one of the principal keys to the full participation of all the
faithful in so great a Sacrament.97 For when “stripped of its
sacrificial meaning, the mystery is understood as if its meaning and importance
were simply that of a fraternal banquet.”98
For promoting and elucidating active participation, the recent renewal of the
liturgical books according to the mind of the Council fostered acclamations of
the people, responses, psalmody, antiphons, and canticles, as well as actions
or movements and gestures, and called for sacred silence to be maintained at
the proper times, while providing rubrics for the parts of the faithful as
well.99 In addition, ample flexibility is given for appropriate
creativity aimed at allowing each celebration to be adapted to the needs of the
participants, to their comprehension, their interior preparation and their
gifts, according to the established liturgical norms. In the songs, the
melodies, the choice of prayers and readings, the giving of the homily, the
preparation of the prayer of the faithful, the occasional explanatory remarks,
and the decoration of the church building according to the various seasons,
there is ample possibility for introducing into each celebration a certain
variety by which the riches of the liturgical tradition will also be more
clearly evident, and so, in keeping with pastoral requirements, the celebration
will be carefully imbued with those particular features that will foster the
recollection of the participants. Still, it should be remembered that the power of the
liturgical celebrations does not consist in frequently altering the Rites,
but in probing more deeply the word of God and the mystery being celebrated.100
Nevertheless, from the fact
that the liturgical celebration obviously entails activity, it does not follow
that everyone must necessarily have something concrete to do beyond the actions
and gestures, as if a certain specific liturgical ministry must necessarily be
given to the individuals to be carried out by them. Instead, catechetical
instruction should strive diligently to correct those widespread superficial notions
and practices often seen in recent years in this regard, and ever to instill
anew in all of Christ’s faithful that sense of deep wonder before the greatness
of the mystery of faith that is the Eucharist, in whose celebration the Church
is forever passing from what is obsolete into newness of life: “in novitatem a vetustate.”101
For in the celebration of the Eucharist, as in the whole Christian life which
draws its power from it and leads toward it, the Church, after the manner of
St. Thomas the Apostle, prostrates herself in adoration before the Lord who was
crucified, suffered and died, was buried and arose, and perpetually exclaims to
him who is clothed in the fullness of his divine splendor: “My Lord and my God!”102
41. For encouraging, promoting
and nourishing this interior understanding of liturgical participation, the
continuous and widespread celebration of the Liturgy of the Hours, the use of
the sacramentals and exercises of Christian popular piety are extremely
helpful. These latter exercises—which
“while not belonging to the Liturgy in the strict sense, possess nonetheless a
particular importance and dignity”—are to be regarded as having a certain
connection with the liturgical context, especially when they have been lauded
and attested by the Magisterium itself,103 as is the case especially
of the Marian Rosary.104 Furthermore, since
these practices of piety lead the Christian people both to the reception of the
Sacraments—especially the Eucharist—and “to meditation on the mysteries of our Redemption
and the imitation of the excellent heavenly examples of the Saints, they are
therefore not without salutary effects for our participation in liturgical
worship.”105
42. It must be acknowledged that the Church has not come
together by human volition; rather, she has been called together by God in the
Holy Spirit, and she responds through faith to his free calling
(thus the word “ekklesia” is
related to “klesis,” or “calling”).106
Nor is the Eucharistic
Sacrifice to be considered a “concelebration,” in the univocal sense, of the
Priest along with the people who are present.107 On the contrary,
the Eucharist celebrated by the Priests “is a gift which radically transcends
the power of the community. . . . The community that gathers for the celebration of the
Eucharist absolutely requires an ordained Priest, who presides
over it so that it may truly be a eucharistic convocation. On the other hand,
the community is by itself incapable of providing an ordained minister.”108
There is pressing need of a concerted will to avoid all ambiguity in this
matter and to remedy the difficulties of recent years. Accordingly, terms such as “celebrating
community” or “celebrating assembly” (in other languages “asamblea celebrante,”
“assemblée célébrante,” “assemblea celebrante”) and similar terms should not be
used injudiciously.
43. For the good of the
community and of the whole Church of God, some of the lay faithful according to
tradition have rightly and laudably exercised ministries in the celebration of
the Sacred Liturgy.109 It is appropriate that a number of persons
distribute among themselves and exercise various ministries or different parts
of the same ministry.110
44. Apart from the duly
instituted ministries of acolyte and lector,111 the most important
of these ministries are those of acolyte112 and lector113
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
To be avoided is the danger
of obscuring the complementary relationship between the action of clerics and
that of laypersons, in such a way that the ministry of laypersons
undergoes what might be called a certain “clericalization,” while the sacred
ministers inappropriately assume those things that are proper to the life and
activity of the lay faithful.116
46. The lay Christian faithful called to give assistance at
liturgical celebrations should be well instructed and must be those whose
Christian life, morals and fidelity to the Church’s Magisterium recommend them.
It is fitting that such a one should have received a liturgical formation in
accordance with his or her age, condition, state of life, and religious
culture.117 No one should be selected whose designation could cause
consternation for the faithful.118 47.
It is altogether laudable to maintain the noble custom by which boys or youths,
customarily termed “servers,” provide service of the altar after the manner of acolytes,
and receive catechesis regarding their function in accordance with their power
of comprehension.119 Nor should it be forgotten that a great number
of sacred ministers over the course of the centuries have come from among boys
such as these.120 Associations for them, including also the
participation and assistance of their parents, should be established or
promoted, and in such a way greater pastoral care will be provided for the
ministers. Whenever such associations are international in nature, it pertains to the competence of
the Congregation for Divine Worship and the Discipline of the Sacraments to establish
them or to approve and revise their statutes.121 Girls or women may
also be admitted to this service of the altar, at the discretion of the
diocesan Bishop and in observance of the established norms.122
The bread used in the
celebration of the Most Holy Eucharistic Sacrifice must be unleavened, purely
of wheat, and recently made so that there is no danger of decomposition.123
It follows therefore that bread made from another substance, even if it is
grain, or if it is mixed with another substance different from wheat to such an
extent that it would not commonly be considered wheat bread, does not
constitute valid matter for confecting the Sacrifice and the Eucharistic
Sacrament.124 It is a grave abuse to introduce
other substances, such as fruit or sugar or honey, into the bread for
confecting the Eucharist. Hosts should obviously be made by those
who are not only distinguished by their integrity, but also skilled in making
them and furnished with suitable tools.125
49. By reason of the sign, it is
appropriate that at least some parts of the Eucharistic Bread coming from the
fraction should be distributed to at least some of the faithful in Communion. “Small
hosts are, however, in no way ruled out when the number of those receiving Holy
Communion or other pastoral needs require it,”126 and indeed small
hosts requiring no further fraction ought customarily to be used for the most part.
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.
Only those Eucharistic Prayers are to be used which are found in the Roman
Missal or are legitimately approved by the Apostolic See, and according to the
manner and the terms set forth by it. “It is not to be tolerated that some
Priests take upon themselves the right to compose their own Eucharistic Prayers”129
or to change the same texts approved by the Church, or to introduce others
composed by private individuals.130
52. The proclamation of the
Eucharistic Prayer, which by its very nature is the climax of the whole celebration,
is proper to the Priest by virtue of his Ordination. It is therefore an abuse
to proffer it in such a way that some parts of the Eucharistic Prayer are
recited by a Deacon, a lay minister, or by an individual member of the
faithful, or by all members of the faithful together. The Eucharistic Prayer, then, is to be recited by the
Priest alone in full.131
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
54. The people, however, are
always involved actively and never merely passively: for they “silently join
themselves with the Priest in faith, as well as in their interventions during
the course of the Eucharistic Prayer as prescribed, namely in the responses in
the Preface dialogue, the Sanctus,
the acclamation after the consecration and the ‘Amen’ after the final doxology, and in other acclamations
approved by the Conference of Bishops with the recognition of the Holy See.”133 55.
In some places there has existed an abuse by which the Priest breaks the host
at the time of the consecration in the Holy Mass. This abuse is contrary to the
tradition of the Church. It is reprobated and is to be corrected with haste.
56. The mention of the name of the Supreme Pontiff and the
diocesan Bishop in the Eucharistic Prayer is not to be omitted, since this is a
most ancient tradition to be maintained, and a manifestation of
ecclesial communion. For “the coming together of the eucharistic community is
at the same time a joining in union with its own Bishop and with the Roman
Pontiff.”134
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.
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.
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
61. In selecting the biblical
readings for proclamation in the celebration of Mass, the norms found in the
liturgical books are to be followed,136 so that indeed
“a richer table of the word of God will be prepared for the faithful, and the
biblical treasures opened up for them.”137
It is also illicit to omit or
to substitute the prescribed biblical readings on one’s own initiative,
and especially “to substitute other, non-biblical texts for the readings and
responsorial Psalm, which contain the word of God.”138
Within the celebration of the
Sacred Liturgy, the reading of the Gospel, which is “the high point of the
Liturgy of the Word,”139 is reserved by the Church’s tradition to an
ordained minister.140 Thus it is not permitted for a
layperson, even a religious, to proclaim the Gospel reading in the celebration
of Holy Mass, nor in other cases in which the norms do not explicitly permit
it.141
The homily, which is given in
the course of the celebration of Holy Mass and is a part of the Liturgy itself,142
“should ordinarily be given by the Priest celebrant himself. He may entrust it
to a concelebrating Priest or occasionally, according to circumstances, to a
Deacon, but never to a layperson.143 In particular
cases and for a just cause, the homily may even be given by a Bishop or a
Priest who is present at the celebration but cannot concelebrate.”144
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
admission of laypersons to preach within the Mass applies also to seminarians,
students of theological disciplines, and those who have assumed the function of
those known as “pastoral assistants”; nor is there to be any exception for any
other kind of layperson, or group, or community, or association.146
Particular care is to be taken so that the homily is firmly based upon the mysteries
of salvation, expounding the mysteries of the Faith and the norms of Christian
life from the biblical readings and liturgical texts throughout the course of
the liturgical year and providing commentary on the texts of the Ordinary or
the Proper of the Mass, or of some other Rite of the Church.147
It is clear that all interpretations of Sacred Scripture are to be referred
back to Christ himself as the one upon whom the entire economy of salvation
hinges, though this should be done in light of the specific context of the
liturgical celebration. In the homily to be given, care is to be taken so that
the light of Christ may shine upon life’s events. Even so, this is to be done
so as not to obscure the true and unadulterated word of God: for instance, treating
only of politics or profane subjects, or drawing upon notions derived from
contemporary pseudo-religious currents as a source.148
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.
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
It is appropriate “that each one give the sign of peace only to those who are nearest
and in a sober manner.” “The Priest may give the sign of peace to the ministers
but always remains within the sanctuary, so as not to disturb the celebration.
He does likewise if for a just reason he wishes to extend the sign of peace to
some few of the faithful.” “As regards the sign to be exchanged, the manner is
to be established by the Conference of Bishops in accordance with the
dispositions and customs of the people,” and their acts are subject to the
recognition of the Apostolic See.152
In the celebration of Holy Mass the breaking of the Eucharistic Bread—done only
by the Priest celebrant, if necessary with the help of a Deacon or of a
concelebrant—begins after the exchange of peace, while the Agnus Dei is being recited. For the
gesture of breaking bread “carried out by Christ at the Last Supper, which in
apostolic times gave the whole eucharistic action its name, signifies that the
faithful, though they are many, are made one Body in the communion of the one
Bread of Life who is Christ, who died and rose for the world’s salvation” (cf.
1 Cor 10:17).153 For this reason the Rite must be carried out
with great reverence.154 Even so, it should be brief. The abuse that
has prevailed in some places, by which this Rite is unnecessarily prolonged and
given undue emphasis, with laypersons also helping in contradiction to the
norms, should be corrected with all haste.155
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.
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
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 table159 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.
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.
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.
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.
The Church’s custom shows that it is necessary for each person to examine
himself at depth,163 and that anyone who is conscious of grave sin
should not celebrate or receive the Body of the Lord without prior sacramental
confession, except for grave reason when the possibility of confession
is lacking; in this case he will remember that he is bound by the obligation of
making an act of perfect contrition, which includes the intention to confess as
soon as possible.164
82. Moreover, “the Church has
drawn up norms aimed at fostering the frequent and fruitful access of the
faithful to the Eucharistic table and at determining the objective conditions
under which Communion may not be given.”165 83.
It is certainly best that all who are participating in the celebration of Holy
Mass with the necessary dispositions should receive Communion. Nevertheless, it
sometimes happens that Christ’s faithful approach the altar as a group
indiscriminately. It pertains to the Pastors prudently and firmly to correct such
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.
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 canon 844 §§2, 3,
and 4, and canon 861 §2.166 In addition, the conditions comprising
canon 844 §4, from which no dispensation can be given,167 cannot be
separated; thus, it is necessary that all of these conditions be present
The faithful should be led
insistently to the practice whereby they approach the Sacrament of Penance
outside the celebration of Mass, especially at the scheduled times, so that the
Sacrament may be administered in a manner that is tranquil and truly beneficial
to them, so as not to be prevented from active participation at Mass. Those who
are accustomed to receiving Communion often or daily should be instructed that
they should approach the Sacrament of Penance at appropriate intervals, in
accordance with the condition of each.168 87. The First Communion of
children must always be preceded by sacramental confession and absolution.169
Moreover First Communion should always be administered by a Priest and never
outside the celebration of Mass. Apart from exceptional cases, it is not
particularly appropriate for First Communion to be administered on Holy
Thursday of the Lord’s Supper. Another day should be chosen instead, such as a
Sunday between the Second and the Sixth Sunday of Easter, or the Solemnity of
the Body and Blood of Christ, or the Sundays of Ordinary Time, since Sunday is
rightly regarded as the day of the Eucharist.170 “Children who have
not attained the age of reason, or those whom” the Parish Priest “has
determined to be insufficiently prepared” should not come forward to receive
the Holy Eucharist.171 Where it happens, however, that a child who
is exceptionally mature for his age is judged to be ready for receiving the
Sacrament, the child must not be denied First Communion provided he has
received sufficient instruction.
88. The faithful should normally
receive sacramental Communion of the Eucharist during Mass itself, at the
moment laid down by the Rite of celebration, that is to say, just after the
Priest celebrant’s Communion.172 It is the Priest celebrant’s responsibility
to minister Communion, perhaps assisted by other Priests or Deacons; and he
should not resume the Mass until after the Communion of the faithful is
concluded. Only when there is a necessity may extraordinary ministers assist
the Priest celebrant in accordance with the norm of law.173
“So that even by means of the signs Communion may stand out more clearly as a
participation in the Sacrifice being celebrated,”174 it is preferable
that the faithful be able to receive hosts consecrated in the same Mass.175
90. “The faithful should receive
Communion kneeling or standing, as the Conference of Bishops will have
determined,” with its acts having received the recognition of the Apostolic See. “However, if they receive
Communion standing, it is recommended that they give due reverence before the
reception of the Sacrament, as set forth in the same norms.”176 91.
In distributing Holy Communion it is to be remembered that “sacred ministers
may not deny the sacraments to those who seek them in a reasonable manner, are
rightly disposed, and are not prohibited by law from receiving them.”177
Hence any baptized Catholic who is not prevented by law must be admitted to
Holy Communion. Therefore, it is not licit to deny Holy Communion to any
of Christ’s faithful solely on the grounds, for example, that the person wishes
to receive the Eucharist kneeling or standing.
Although each of the faithful always has the right to receive Holy Communion on
the tongue, at his choice,178 if any communicant should wish to
the recognition of the Apostolic See has given permission, the sacred host is
to be administered to him or her. However, special care should be taken to
ensure that the host is consumed by the communicant in the presence of the
minister, so that no one goes away carrying the Eucharistic species in his
hand. If there is a risk of profanation, then Holy Communion should not be
given in the hand to the faithful.179
93. The Communion-plate for the
Communion of the faithful should be retained, so as to avoid the danger of the
sacred host or some fragment of it falling.180
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.
A lay member of Christ’s faithful “who has already received the Most Holy
Eucharist may receive it again on the same day only within a Eucharistic
Celebration in which he or she is participating, with due regard for the
prescriptions of canon 921 § 2.”182 96.
The practice is reprobated whereby either unconsecrated hosts or other edible
or inedible things are distributed during the celebration of Holy Mass or
beforehand after the manner of Communion, contrary to the prescriptions of the
liturgical books. For such a practice in no way accords with the
tradition of the Roman Rite, and carries with it the danger of causing
confusion among Christ’s faithful concerning the Eucharistic doctrine of the
Church. Where there exists in certain places by concession a particular custom
of blessing bread after Mass for distribution, proper catechesis should very
carefully be given concerning this action. In fact, no other similar practices
should be introduced, nor should unconsecrated hosts ever be used for this
A Priest must communicate at the altar at the moment laid down by the Missal
each time he celebrates Holy Mass, and the concelebrants must communicate
before they proceed with the distribution of Holy Communion. The Priest
celebrant or a concelebrant is never to wait until the people’s Communion is
concluded before receiving Communion himself.183
The Communion of Priest concelebrants should proceed according to the norms
prescribed in the liturgical books, always using hosts consecrated at the same
Mass184 and always with Communion under both kinds being received by
all of the concelebrants. It is to be noted that if the Priest or Deacon hands
the sacred host or chalice to the concelebrants, he says nothing; that is to
say, he does not pronounce the words “The Body of Christ” or “The Blood of
Christ.” 99. Communion under both kinds
is always permitted “to Priests who are not able to celebrate or concelebrate
Mass.”185
So that the fullness of the sign may be made more clearly evident to the
faithful in the course of the Eucharistic banquet, lay members of Christ’s
faithful, too, are admitted to Communion under both kinds, in the cases set
forth in the liturgical books, preceded and continually accompanied by
proper catechesis regarding the dogmatic principles on this matter laid down by
the Ecumenical Council of Trent.186
In order for Holy Communion under both kinds to be administered to the lay
members of Christ’s faithful, due consideration should be given to the
circumstances, as judged first of all by the diocesan Bishop. It is to be
completely excluded where even a small danger exists of the sacred species
being profaned.187 With a view to wider coordination, the
Bishops’ Conferences should issue norms, once their decisions have received the
recognition of the Apostolic See through the Congregation for Divine Worship and the Discipline of the Sacraments, especially as regards “the manner of distributing Holy Communion to
the faithful under both kinds, and the faculty for its extension.”188
The chalice should not be ministered to lay members of Christ’s faithful where
there is such a large number of communicants189 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 remains 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
some sense be negated.
103. The norms of the Roman
Missal admit the principle that in cases where Communion is administered under
both kinds, “the Blood of the Lord may be received either by drinking from the
chalice directly, or by intinction, or by means of a tube or a spoon.”191
As regards the administering of Communion to lay members of Christ’s faithful,
the Bishops may exclude Communion with the tube or the spoon where this is not
the local custom, though the
option of administering Communion by intinction always remains.
If this modality is employed, however, hosts should be used which are neither
too thin nor too small, and the communicant should receive the Sacrament from
the Priest only on the tongue.192 104.
The communicant must not be permitted to intinct the host himself in the
chalice, nor to receive the intincted host in the hand. As for the host
to be used for the intinction, it should be made of valid matter, also
consecrated; it is altogether forbidden to use non-consecrated bread or other
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
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.
In accordance with what is laid down by the canons, “one who throws away the
consecrated species or takes them away or keeps them for a sacrilegious
purpose, incurs a latae sententiae
excommunication reserved to the Apostolic See; a cleric, moreover, may
be punished by another penalty, not excluding dismissal from the clerical
state.”194 To be regarded as pertaining to this case is any action
that is voluntarily and gravely disrespectful of the sacred species. Anyone,
therefore, who acts contrary to these norms, for example casting the sacred
species into the sacrarium or in an unworthy place or on the ground, incurs the
penalties laid down.195 Furthermore all will remember that once the
distribution of Holy Communion during the celebration of Mass has been
completed, the prescriptions of the Roman Missal are to be observed, and in
particular, whatever may remain of the Blood of Christ must be entirely and
immediately consumed by the Priest or by another minister, according to the
norms, while the consecrated hosts that are left are to be consumed by the
Priest at the altar or carried to the place for the reservation of the
Eucharist.196 Chapter V
108. “The celebration of the
Eucharist is to be carried out in a sacred place, unless in a particular case
necessity requires otherwise. In this case the celebration must be in a decent
place.”197 The diocesan Bishop shall be the judge for his diocese
concerning this necessity, on a case-by-case basis.
109. It is never lawful for a
Priest to celebrate in a temple or sacred place of any non-Christian religion.
Various Circumstances Relating to the Mass
110. “Remembering always that in
the mystery of the Eucharistic Sacrifice the work of redemption is constantly
being carried out, Priests should celebrate frequently. Indeed, daily
celebration is earnestly recommended, because, even if it should not be
possible to have the faithful present, the celebration is an act of Christ and
of the Church, and in carrying it out, Priests fulfill their principal role.”198
111. A Priest is to be permitted
to celebrate or concelebrate the Eucharist “even if he is not known to the
rector of the church, provided he presents commendatory letters” (i.e., a celebret) not more than a year old
from the Holy See or his Ordinary or Superior “or unless it can be prudently
judged that he is not impeded from celebrating.”199 Let the Bishops
take measures to put a stop to any contrary practice.
Mass is celebrated either in Latin or in another language, provided that
liturgical texts are used which have been approved according to the norm of
law. Except in the case of celebrations of the Mass that are scheduled by the
ecclesiastical authorities to take place in the language of the people, Priests
are always and everywhere permitted to celebrate Mass in Latin.200
113. When Mass is
concelebrated by several Priests, a language known both to all the
concelebrating Priests and to the gathered people should be used in the
recitation of the Eucharist Prayer. Where it happens that some of the Priests
who are present do not know the language of the celebration and therefore are not
capable of pronouncing the parts of the Eucharistic Prayer proper to them, they
should not concelebrate, but instead should attend the celebration in choral
dress in accordance with the norms.201
114. “At Sunday Masses in
parishes, insofar as parishes are ‘Eucharistic communities,’ it is customary to
find different groups, movements, associations, and even the smaller religious
communities present in the parish.”202 While it is permissible that
Mass should be celebrated for particular groups according to the norm of law,203
these groups are nevertheless
not exempt from the faithful observance of the liturgical norms.
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.”
Masses are not to be multiplied contrary to the norm of law, and as regards
Mass stipends, all those things are to be observed which are otherwise laid
down by law.204
117. Sacred vessels for containing the Body and Blood of the
Lord must be made in strict conformity with the norms of tradition and of the
liturgical books.205 The Bishops’ Conferences have the faculty to
decide whether it is appropriate, once their decisions have been given the recognition by the Apostolic See, for
sacred vessels to be made of other solid materials as well. It is strictly
required, however, that such materials be truly noble in the common estimation
within a given region,206 so that honor will be given to the Lord by
their use, and all risk of diminishing the doctrine of the Real Presence of
Christ in the Eucharistic species in the eyes of the faithful will be avoided. Reprobated, therefore, is any
practice of using for the celebration of Mass common vessels, or others lacking
in quality, or devoid of all artistic merit or which are mere containers, as
also other vessels made from glass, earthenware, clay, or other materials that
break easily. This norm is to be applied even as regards metals and other
materials that easily rust or deteriorate.207 118.
Before they are used, sacred vessels are to be blessed by a Priest according to
the Rites laid down in the liturgical books.208 It is praiseworthy
for the blessing to be given by the diocesan Bishop, who will judge whether the
vessels are worthy of the use to which they are destined.
Communion, standing at the altar or at the credence table, purifies the paten
or ciborium over the chalice, then purifies the chalice in accordance with the
prescriptions of the Missal and wipes the chalice with the purificator. Where a
Deacon is present, he returns with the Priest to the altar and purifies the
vessels. It is permissible, however, especially if there are several vessels to
be purified, to leave them, covered as may be appropriate, on a corporal on the
altar or on the credence table, and for them to be purified by the Priest or
Deacon immediately after Mass once the people have been dismissed. Moreover a
duly instituted acolyte assists the Priest or Deacon in purifying and arranging
the sacred vessels either at the altar or the credence table. In the absence of
a Deacon, a duly instituted acolyte carries the sacred vessels to the credence
table and there purifies, wipes and arranges them in the usual way.209
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.
121. “The purpose of a variety
of color of the sacred vestments is to give effective expression even outwardly
to the specific character of the mysteries of faith being celebrated and to a
sense of Christian life’s passage through the course of the liturgical year.”210
On the other hand, the “variety of offices in the celebration of the Eucharist
is shown outwardly by the diversity of sacred vestments.” In fact, these “sacred vestments should also
contribute to the beauty of the sacred action itself.”211
“The alb” is “to be tied at the waist with a cincture unless it is made so as
to fit even without a cincture. Before the alb is put on, if it does not
completely cover the ordinary clothing at the neck, an amice should be put on.”212
“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
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.
The proper vestment of the Deacon is the dalmatic, to be worn over an alb and
stole. In order that the beautiful tradition of the Church may be preserved, it
is praiseworthy to refrain from exercising the option of omitting the dalmatic.215
126. The abuse is reprobated
whereby the sacred ministers celebrate Holy Mass or other Rites without sacred
vestments or with only a stole over the monastic cowl or the common habit of
religious or ordinary clothes, contrary to the prescriptions of the liturgical
books, even when there is only one minister participating.216
In order that such abuses be corrected as quickly as possible, Ordinaries
should take care that in all churches and oratories subject to their
jurisdiction there is present an adequate supply of liturgical vestments made
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
128. Holy Mass and other
liturgical celebrations, which are acts of Christ and of the People of God
hierarchically constituted, are ordered in such a way that the sacred ministers
and the lay faithful manifestly take part in them each according to his own
condition. It is preferable therefore that “Priests who are present at a Eucharistic Celebration,
unless excused for a good reason, should as a rule exercise the office proper
to their Order and thus take part as concelebrants, wearing the sacred
vestments. Otherwise, they wear their proper choir dress or a
surplice over a cassock.”218 It is not fitting, except in rare and
exceptional cases and with reasonable cause, for them to participate at Mass,
as regards to externals, in the manner of the lay faithful.
The Reservation of the Most Holy
Eucharist and Eucharistic Worship Outside Mass
129. “The celebration of the
Eucharist in the Sacrifice of the Mass is truly the origin and end of the
worship given to the Eucharist outside the Mass. Furthermore the sacred species are reserved
after Mass principally so that the faithful who cannot be present at Mass,
above all the sick and those advanced in age, may be united by sacramental
Communion to Christ and his Sacrifice which is offered in the Mass.”219 In
addition, this reservation also permits the practice of adoring this great
Sacrament and offering it the worship due to God. Accordingly, forms of adoration that are not
only private but also public and communitarian in nature, as established or
approved by the Church herself, must be greatly promoted.220
130. “According to the structure
of each church building and in accordance with legitimate local customs, the Most Holy Sacrament is to be
reserved in a tabernacle in a part of the church that is noble, prominent,
readily visible, and adorned in a dignified manner” and furthermore “suitable
for prayer” by reason of the quietness of the location, the space available in
front of the tabernacle, and also the supply of benches or seats and kneelers.221
In addition, diligent attention should be paid to all the prescriptions of the
liturgical books and to the norm of law,222 especially as regards
the avoidance of the danger of profanation.223
131. Apart from the
prescriptions of canon 934 §1,
it is forbidden to reserve the Blessed Sacrament in a place that is not subject
in a secure way to the authority of the diocesan Bishop, or where there is a
danger of profanation. Where such is the case, the diocesan
Bishop should immediately revoke any permission for reservation of the
Eucharist that may already have been granted.224
No one may carry the Most Holy Eucharist to his or her home, or to any other
place contrary to the norm of law. It should also be borne in mind that
removing or retaining the consecrated species for a sacrilegious purpose or
casting them away are graviora delicta,
the absolution of which is reserved to the Congregation for the Doctrine of the
Faith.225
A Priest or Deacon, or an extraordinary minister who takes the Most Holy
Eucharist when an ordained minister is absent or impeded in order to administer
it as Communion for a sick person, should go insofar as possible directly from
the place where the Sacrament is reserved to the sick person’s home, leaving
aside any profane business so that any danger of profanation may be avoided and
the greatest reverence for the Body of Christ may be ensured.
prescribed in the Roman Ritual, is always to be used. 226
134. “The worship of the
Eucharist outside the Sacrifice of the Mass is a tribute of inestimable value
in the life of the Church. Such worship is closely linked to the celebration of
the Eucharistic Sacrifice.”227 Therefore both public and private
devotion to the Most Holy Eucharist even outside Mass should be vigorously
promoted, for by means of it the faithful give adoration to
Christ, truly and really present,228 the “High Priest of the good
things to come”229 and Redeemer of the whole world. “It is the
responsibility of sacred Pastors, even by the witness of their life, to support the practice of
Eucharistic worship and especially exposition of the Most Holy Sacrament, as
well as prayer of adoration before Christ present under the eucharistic
species.”230
The faithful “should not omit making visits during the day to the Most Holy
Sacrament, as a proof of gratitude, a pledge of love, and a debt of the
adoration due to Christ the Lord who is present in it.”231
For the contemplation of Jesus present in the Most Holy Sacrament, as a
communion of desire, powerfully joins the faithful to Christ, as is splendidly
evident in the example of so many Saints.232 “Unless there is a
grave reason to the contrary, a church in which the Most Holy Eucharist is
reserved should be open to the faithful for at least some hours each day, so
that they can spend time in prayer before the Most Holy Sacrament.”233
The Ordinary should diligently foster Eucharistic adoration, whether brief or
prolonged or almost continuous, with the participation of the people.
For in recent years in so many places “adoration of the Most Holy Sacrament is
holiness,” although there are also places “where there is evident almost a total
lack of regard for worship in the form of eucharistic adoration.”234
Exposition of the Most Holy Eucharist must always be carried out in accordance
with the prescriptions of the liturgical books.235 Before the Most
Holy Sacrament either reserved or exposed, the praying of the Rosary, which is
admirable “in its simplicity and even its profundity,” is not to be excluded
either.236 Even so, especially if there is Exposition, the
character of this kind of prayer as a contemplation of the mystery of the life
of Christ the Redeemer and the Almighty Father’s design of salvation should be
emphasized, especially by making use of readings taken from Sacred Scripture.237
138. Still, the Most Holy
Sacrament, when exposed, must never be left unattended even for the briefest
space of time. It should therefore be arranged that at least some
of the faithful always be present at fixed times, even if they take alternating
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
It is highly recommended that at least in the cities and the larger towns the
diocesan Bishop should designate a church building for perpetual adoration; in
it, however, Holy Mass should be celebrated frequently, even daily if possible,
while the Exposition should rigorously be interrupted while Mass is being
celebrated.238 It is fitting that the host to be exposed for
adoration should be consecrated in the Mass immediately preceding the time of
adoration, and that it should be placed in the monstrance upon the altar after
Communion.239
141. The diocesan Bishop should
acknowledge and foster insofar as possible the right of the various groups of
Christ’s faithful to form guilds or associations for the carrying out of
adoration, even almost continuous adoration. Whenever such associations assume
an international character, it pertains to the Congregation for Divine Worship
and the Discipline of the Sacraments to erect them and to approve their
statutes.240
Eucharistic Congresses and Eucharistic Processions
142. “It is for the diocesan
Bishop to establish regulations about processions in order to provide for
participation in them and for their being carried out in a dignified way”241
and to promote adoration by the faithful. 143.
“Wherever it is possible in the judgment of the diocesan Bishop, a procession
through the public streets should be held, especially on the Solemnity of the
Body and Blood of Christ as a public witness of reverence for the Most
Holy Sacrament,”242 for the “devout participation of the faithful in
the eucharistic procession on the Solemnity of the Body and Blood of Christ is
a grace from the Lord which yearly fills with joy those who take part in it.”243
144. Although this cannot be
done in some places, the tradition of holding Eucharistic processions should
not be allowed to be lost. Instead, new ways should be sought of holding them
in today’s conditions: for example, at shrines, or in public gardens if the
civil authority agrees. 145.
The pastoral value of Eucharistic Congresses should be highly esteemed, and
they “should be a genuine sign of faith and charity.”244 Let
them be diligently prepared and carried out in accordance with what has been
laid down,245 so that Christ’s faithful may have the occasion to
worship the sacred mysteries of the Body and Blood of the Son of God in a
worthy manner, and that they may continually experience within themselves the
fruits of the Redemption.246
Extraordinary Functions of Lay
146. There can be no substitute
whatsoever for the ministerial Priesthood. For if a Priest
is lacking in the community, then the community lacks the exercise and
sacramental function of Christ the Head and Shepherd, which belongs to the
essence of its very life.247 For “the only minister who can confect
the sacrament of the Eucharist in persona
Christi is a validly ordained Priest.”248 147. When the Church’s needs
require it, however, if sacred ministers are lacking, lay members of Christ’s faithful may supply for certain
liturgical offices according to the norm of law.249
Such faithful are called and appointed to carry out certain functions, whether
of greater or lesser weight, sustained by the Lord’s grace. Many of the lay
Christian faithful have already contributed eagerly to this service and still
do so, especially in missionary areas where the Church is still of small
dimensions or is experiencing conditions of persecution,250 but also
in areas affected by a shortage of Priests and Deacons. 148.
Particular importance is to be attached to the training of catechists,
who by means of great labors have given and still give outstanding and
altogether necessary help in the spreading of the Faith and of the Church.251
149. More recently, in some
dioceses long since evangelized, members of Christ’s lay faithful have been
appointed as “pastoral assistants,” and among them many have undoubtedly served
the good of the Church by providing assistance to the Bishop, Priests and
Deacons in the carrying out of their pastoral activity. Let care be taken,
however, lest the delineation of this function be assimilated too closely to
the form of pastoral ministry that belongs to clerics. That is to say, attention should be paid to
ensuring that “pastoral assistants” do not take upon themselves what is proper
to the ministry of the sacred ministers.
150. The activity of a pastoral
assistant should be directed to facilitating the ministry of Priests and
Deacons, to ensuring that vocations to the Priesthood and Diaconate are
awakened and that lay members
of Christ’s faithful in each community are carefully trained for the various
liturgical functions, in keeping with the variety of charisms and
in accordance with the norm of law.
extraordinary ministers in the celebration of the Liturgy. Such recourse
is not intended for the sake of a fuller participation of the laity but rather,
by its very nature, is supplementary and provisional.252
Furthermore, when recourse is had out of necessity to the functions of
extraordinary ministers, special urgent prayers of intercession should be
multiplied that the Lord may soon send a Priest for the service of the
community and raise up an abundance of vocations to sacred Orders.253
152. These purely supplementary
functions must not be an occasion for disfiguring the very ministry of Priests,
in such a way that the latter neglect the celebration of Holy Mass for the
people for whom they are responsible, or their personal care of the sick, or
the Baptism of children, or assistance at weddings or the celebration of
Christian funerals, matters which pertain in the first place to Priests
assisted by Deacons. It must therefore never be the case that in parishes
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.
In addition to the ordinary ministers there is the formally instituted acolyte,
who by virtue of his institution is an extraordinary minister of Holy Communion
even outside the celebration of Mass. If,
moreover, reasons of real necessity prompt it, another lay member of Christ’s
faithful may also be delegated by the diocesan Bishop, in accordance with the
norm of law,256 for one occasion or for a specified time, and an
appropriate formula of blessing may be used for the occasion. This act of
appointment, however, does not necessarily take a liturgical form, nor, if it
does take a liturgical form, should it resemble sacred Ordination in any way.
Finally, in special cases of an unforeseen nature, permission can be given for
a single occasion by the Priest who presides at the celebration of the
Eucharist.257 156.
This function is to be understood strictly according to the name by which it is
known, that is to say, that of extraordinary minister of Holy Communion, and
not “special minister of Holy Communion” nor “extraordinary minister of the
Eucharist” nor “special minister of the Eucharist,” by which names the meaning
of this function is unnecessarily and improperly broadened.
If there is usually present a sufficient number of sacred ministers for the
distribution of Holy Communion, extraordinary ministers of Holy Communion may
not be appointed. Indeed, in such circumstances, those who may have
already been appointed to this ministry should not exercise it. The practice of
those Priests is reprobated who, even though present at the celebration,
abstain from distributing Communion and hand this function over to laypersons.258
Indeed, the extraordinary minister of Holy Communion may administer Communion
only when the Priest and Deacon are lacking, when the Priest is
prevented by weakness or advanced age or some other genuine reason, or when the
number of faithful coming to Communion is so great that the very celebration of
Mass would be unduly prolonged.259 This, however, is to be
understood in such a way that a brief prolongation, considering the circumstances
and culture of the place, is not at all a sufficient reason. 159.
It is never allowed for the extraordinary minister of Holy Communion to
delegate anyone else to administer the Eucharist, as for example a
parent or spouse or child of the sick person who is the communicant.
160. Let the diocesan Bishop
give renewed consideration to the practice in recent years regarding this
matter, and if circumstances call for it, let him correct it or define it more
precisely. Where such extraordinary ministers are appointed in a widespread
manner out of true necessity, the diocesan Bishop should issue special norms by
which he determines the manner in which this function is to be carried out in
accordance with the law, bearing in mind the tradition of the Church.
As was already noted above, the homily on account of its importance and its
nature is reserved to the Priest or Deacon during Mass.260 As
regards other forms of preaching, if necessity demands it in particular
circumstances, or if usefulness suggests it in special cases, lay members of
Christ’s faithful may be allowed to preach in a church or in an oratory outside
Mass in accordance with the norm of law.261 This may be done only on
account of a scarcity of sacred ministers in certain places, in order to meet
the need, and it may not be transformed from an exceptional measure into an
ordinary practice, nor may it be understood as an authentic form of the
advancement of the laity.262 All must remember besides that the
faculty for giving such permission belongs to the local Ordinary, and this as
regards individual instances; this permission is not the competence of anyone
else, even if they are Priests or Deacons. 3.
162. On the day known as the
Lord’s Day, the Church faithful gathers together to commemorate the Lord’s
Resurrection and the whole Paschal Mystery, especially by the celebration of
Mass.263 For “no Christian community is built up unless it is rooted
in and hinges upon the celebration of the Most Holy Eucharist.”264 Hence it is the Christian people’s
right to have the Eucharist celebrated for them on Sunday, and whenever
holydays of obligation or other major feasts occur, and even daily insofar as
this is possible. Therefore when it is difficult to have the
celebration of Mass on a Sunday in a parish church or in another community of
Christ’s faithful, the diocesan Bishop together with his Priests should
consider appropriate remedies.265 Among such solutions will be that
other Priests be called upon for this purpose, or that the faithful transfer to
a church in a nearby place so as to participate in the Eucharistic mystery
there.266 163. All Priests, to whom the
Priesthood and the Eucharist are entrusted for the sake of others,267 should remember that they
are enjoined to provide the faithful with the opportunity to satisfy the
obligation of participating at Mass on Sundays.268 For their part,
the lay faithful have the right, barring a case of real impossibility, that no
Priest should ever refuse either to celebrate Mass for the people or to have it
celebrated by another Priest if the people otherwise would not be able to
satisfy the obligation of participating at Mass on Sunday or the other days of
164. “If participation at the
celebration of the Eucharist is impossible on account of the absence of a
sacred minister or for some other grave cause,”269 then it is the
Christian people’s right that the diocesan Bishop should provide as far as he
is able for some celebration to be held on Sundays for that community under his
authority and according to the Church’s norms. Sunday celebrations of this
specific kind, however, are to be considered altogether extraordinary. All Deacons or lay members of Christ’s
faithful who are assigned a part in such celebrations by the diocesan Bishop
should strive “to keep alive in the community a genuine ‘hunger’ for the
Eucharist, so that no opportunity for the celebration of Mass will ever be
missed, also taking advantage of the occasional presence of a
Priest who is not impeded by Church law from celebrating Mass.”270 165. It is necessary to avoid
any sort of confusion between this type of gathering and the celebration of the
Eucharist.271 The
diocesan Bishops, therefore, should prudently discern whether Holy Communion
ought to be distributed in these gatherings. The matter would
appropriately be determined in view of a more ample coordination in the Bishops’
Conference, to be put into effect after the recognition of the acts by the Apostolic See through the
Congregation for Divine Worship and the Discipline of the Sacraments. It will
be preferable, moreover, when
both a Priest and a Deacon are absent, that the various parts be distributed
among several faithful rather than having a single lay member of the faithful
direct the whole celebration alone. Nor is it ever appropriate to
refer to any member of the lay faithful as “presiding” over the celebration.
166. Likewise, especially if
Holy Communion is distributed during such celebrations, the diocesan Bishop, to whose exclusive competence this
matter pertains, must not easily grant permission for such celebrations to be
held on weekdays, especially in places where it was possible or
would be possible to have the celebration of Mass on the preceding or the
following Sunday. Priests are therefore earnestly requested to celebrate Mass
daily for the people in one of the churches entrusted to their care. 167. “Similarly, it is
unthinkable on the Lord’s Day to substitute for Holy Mass either ecumenical
celebrations of the word or services of common prayer with Christians from the
. . . Ecclesial Communities, or even participation in these Communities’
liturgical services.”272 Should the diocesan Bishop out of necessity authorize the
participation of Catholics for a single occasion, let pastors take care lest
confusion arise among the Catholic faithful concerning the necessity of taking
part at Mass at another hour of the day even in such circumstances, on account
of the obligation.273
“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 homily277 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.
169. Whenever an
abuse is committed in the celebration of the Sacred Liturgy, it is to be seen
as a real falsification of Catholic Liturgy. St.
Thomas wrote, “The vice of falsehood is perpetrated by anyone who
offers worship to God on behalf of the Church in a manner contrary to that
which is established by the Church with divine authority, and to which the
Church is accustomed.”278 170. In order that a remedy may
be applied to such abuses, “there is a pressing need for the biblical and
liturgical formation of the People of God, both pastors and faithful,”279
so that the Church’s faith and discipline concerning the Sacred Liturgy may be
accurately presented and understood. Where abuses persist, however, proceedings
should be undertaken for safeguarding the spiritual patrimony and rights of the
Church in accordance with the law, employing all legitimate means.
171. Among the various abuses
there are some which are objectively graviora
delicta or otherwise constitute grave matters, as well as others which
are nonetheless to be carefully avoided and corrected. Bearing in mind
everything that is treated especially in Chapter I of this Instruction,
attention should be paid to what follows.
Graviora delicta against the
sanctity of the Most August Sacrifice and Sacrament of the Eucharist are to be
handled in accordance with the Norms
Concerning Graviora Delicta Reserved
to the Congregation for the Doctrine of the Faith,280 namely:
1. taking away or retaining the consecrated species
for sacrilegious ends, or the throwing them away;281 2. the attempted celebration of the liturgical
action of the Eucharistic Sacrifice or the simulation of the same;282
3. the forbidden concelebration of the
Eucharistic Sacrifice with ministers of Ecclesial Communities that do not
succession nor acknowledge the sacramental dignity of priestly Ordination;283
4. the consecration for sacrilegious ends of one
matter without the other in the celebration of the Eucharist or even of both
outside the celebration of the Eucharist.284
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 nos. 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
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
176. The diocesan Bishop, “since
he is the principal dispenser of the mysteries of God, is to strive constantly
so that Christ’s faithful entrusted to his care may grow in grace through the
celebration of the sacraments, and that they may know and live the Paschal
Mystery.”285 It is his responsibility, “within the limits of his
competence, to issue norms on liturgical matters by which all are bound.”286
“Since he must safeguard the unity of the universal Church, the Bishop is bound
to promote the discipline common to the entire Church and therefore to insist upon
the observance of all ecclesiastical laws. He is to be watchful lest
abuses encroach upon ecclesiastical discipline, especially as regards the
ministry of the Word, the celebration of the Sacraments and sacramentals, the
worship of God and the veneration of the Saints.”287
178. Hence whenever a local
Ordinary or the Ordinary of a religious Institute or of a Society of apostolic
life receives at least a plausible notice of a delict or abuse concerning the
Most Holy Eucharist, let him carefully investigate, either personally or by
means of another worthy cleric, concerning the facts and the circumstances as
well as the imputability.
Delicts against the Faith as well as graviora
delicta committed in the celebration of the Eucharist and the other Sacraments
are to be referred without delay to the Congregation for the Doctrine of the
Faith, which “examines them and, if necessary, proceeds to the
declaration or imposition of canonical sanctions according to the norm of
common or proper law.”288
Otherwise the Ordinary should proceed according to 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
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 dispensations289 or giving him instructions or
prescriptions, which he is to follow diligently. 6.
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.
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
185. “Against the seeds
of discord which daily experience shows to be so deeply ingrained in human
nature as a result of sin, there stands the creative power of the unity of
Christ’s body. For it is precisely by building up the Church that the Eucharist
establishes fellowship among men.”291 It is
therefore the hope of this Congregation for Divine Worship and the Discipline
of the Sacraments that also, by the diligent application of those things that
are recalled in this Instruction, human weakness may come to pose less of an
obstacle to the action of the Most Holy Sacrament of the Eucharist, and that
with all distortion set aside and every reprobated practice removed,292 through the intercession of the Blessed
Virgin Mary, “Woman of the Eucharist,” the saving presence of Christ in the
Sacrament of his Body and Blood may shine brightly upon all people.
186. Let all Christ’s faithful
participate in the Most Holy Eucharist as fully, consciously and actively as
they can,293 honoring it lovingly by their devotion and the manner
of their life. Let Bishops, Priests and Deacons, in the exercise of the sacred
ministry, examine their consciences as regards the authenticity and fidelity of
the actions they have performed in the name of Christ and the Church in the
celebration of the Sacred Liturgy. Let each one of the sacred ministers ask himself, even with severity,
whether he has respected the rights of the lay members of Christ’s faithful,
who confidently entrust themselves and their children to him, relying on him to
fulfill for the faithful those sacred functions that the Church intends to
carry out in celebrating the Sacred Liturgy at Christ’s command.294
For each one should always remember that he is a servant of the Sacred Liturgy.295
This Instruction, prepared by the Congregation for Divine Worship and the
Discipline of the Sacraments by
mandate of the Supreme Pontiff John Paul II in collaboration with the Congregation
for the Doctrine of the Faith, was approved by the same Pontiff
on the Solemnity of St. Joseph, 19 March 2004, and he ordered it to be
published and to be observed immediately by all concerned.
From the offices of the Congregation for Divine Worship and the Discipline of
the Sacraments, Rome, on the
Solemnity of the Annunciation of the Lord, 25 March 2004.
(Francis Cardinal Arinze)
The Participation of the Lay Christian
Faithful in the Eucharistic Celebration
The Ministries of the Lay Christian Faithful in the
Certain Other Matters Concerning the
Certain Forms of Worship of the Most Holy Eucharist Outside
Extraordinary Functions of the Lay
Particular Celebrations Carried Out in the Absence of a
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, 20 April 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, nos. 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, no. 5;
John Paul II, Apostolic Exhortation, Ecclesia in Europa, no. 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, no. 21: AAS 95 (2003) p. 447. Ibid.: AAS 95 (2003) pp. 433-475. Ibid., no. 52: AAS 95 (2003) p. 468. Ibid. Ibid., no. 10: AAS 95 (2003) p. 439. Ibid.; cf. Pope John Paul II, Apostolic Letter, Vicesimus quintus annus,
4 December 1988, nos. 12-13: AAS 81 (1989) pp. 909-910; cf. also Second Vatican
Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium,
4 December 1963, no. 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,
no. 10: AAS 95 (2003) p. 439. Ibid., no. 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, no. 35: AAS 85 (1993) pp. 1161-1162; Homily given at Camden
Yards, 9 October 1995, no. 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,
no. 10: AAS 95 (2003) p. 439. Second Vatican Ecumenical Council, Constitution on the
Sacred Liturgy, Sacrosanctum
Concilium, no. 24; cf. Congregation for Divine Worship
and the Discipline of the Sacraments, Instruction, Varietates legitimae, 25
January 1994, nos. 19, 23: AAS 87 (1995) pp. 295-296, 297. Second Vatican Ecumenical Council, Constitution on the
Concilium, no. 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
conciliis, quorum est Ecclesia saluberrima auctoritas, commendata atque statuta
retineri"; Pope John Paul II, Encyclical Letter, Redemptoris missio, 7
December 1990, nos. 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, nos. 7-10: AAS
85 (1993) pp. 842-844; Congregation for Divine Worship and the Discipline of
the Sacraments, Instruction, Varietates legitimae, no. 26: AAS 87 (1995) pp.
298-299. Cf. Second Vatican Ecumenical Council, Constitution on the
Concilium, no. 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, no. 25: AAS 87 (1995) p.
298. Cf. Pope Pius XII, Encyclical Letter, Mediator Dei,
20 November 1947: AAS 39 (1947) p. 540. 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,
no. 52: AAS 95 (2003) p. 468. Second Vatican Ecumenical Council, Constitution on the
Concilium, nos. 4, 38; Decree on the Catholic Eastern
Churches, Orientalium
Ecclesiarum, 21 November 1964, nos. 1, 2, 6; Pope Paul
VI, Apostolic Constitution, Missale Romanum: AAS 61 (1969) pp. 217-222;
Missale Romanum, Institutio Generalis, no. 399; Congregation for Divine Worship
and the Discipline of the Sacraments, Instruction, Liturgiam authenticam, 28
March 2001, no. 4: AAS 93 (2001) pp. 685-726, here p. 686. Cf. Pope John Paul II, Apostolic Exhortation, Ecclesia in Europa,
no. 72: AAS 95 (2003). Cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
no. 23: AAS 95 (2003) pp. 448-449; S. Congregation of Rites, Instruction, Eucharisticum mysterium,
25 May 1967, no. 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,
no. 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
Concilium, no. 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, no. 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 articles. 62, 63, 66, pp.
876-877. Cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
no. 52: AAS 95 (2003) p. 468. Cf. Second Vatican Ecumenical Council, Decree on the
Pastoral Office of Bishops, Christus Dominus, 28 October 1965, no. 15; cf.
also Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no.
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, no. 26; cf. S. Congregation of Rites,
Instruction, Eucharisticum
mysterium, no. 7: AAS 59 (1967) p. 545; cf. also Pope
John Paul II, Apostolic Exhortation, Pastores gregis, 16 October 2003, nos. 32-41: L'Osservatore Romano,
17 October 2003, pp. 6-8. Cf. Second Vatican Ecumenical Council, Constitution on the
Concilium, no. 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
Sacred Liturgy, Lumen
gentium, no. 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, nos. 21 and 27; Decree on the
Pastoral Office of Bishops in the Church, Christus Dominus, no. 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, no. 21; Decree on the Pastoral
Office of Bishops in the Church, Christus Dominus, no. 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,
no. 10. Cf. Missale Romanum, Institutio Generalis, no. 387. Cf. ibid., no. 22. Cf. S. Congregation for Divine Worship, Instruction, Liturgicae instaurationes:
AAS 62 (1970) p. 694. Second Vatican Ecumenical Council, Dogmatic Constitution on
gentium, no. 27; cf. 2 Cor 4:15. Cf. Code of Canon Law, cann. 397 §1, 678 §1. Cf. ibid., can. 683 §1. Ibid., can. 392. Cf. Pope John Paul II, Apostolic Letter, Vicesimus quintus annus,
no. 21: AAS 81 (1989) p. 917; Second Vatican Ecumenical Council, Constitution
on the Sacred Liturgy, Sacrosanctum Concilium, nos. 45-46; Pope Pius
XII, Encyclical Letter, Mediator Dei: AAS 39 (1947) p. 562. Cf. Pope John Paul II, Apostolic Letter, Vicesimus quintus annus,
no. 20: AAS 81 (1989) p. 916. Cf. ibid. Cf. Second Vatican Ecumenical Council, Constitution on the
Concilium, no. 44; Congregation for Bishops, Letter sent
to the Presidents of the Conferences of Bishops together with the Congregation
Cf. Congregation for Divine Worship, Instruction, Liturgicae instaurationis,
no. 12: AAS 62 (1970) pp. 692-704, 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, no. 31: AAS
56 (1964) p. 883; Congregation for Divine Worship and the Discipline of the
Sacraments, Instruction, Liturgiam authenticam, nos. 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, no. 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, Chapter II: De Ordin.
presbyterorum, Praenotanda, no. 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
gentium, no. 28. Cf. ibid. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
no. 52; cf. no. 29: AAS 95 (2003) pp. 467-468, 452-435. Pontificale Romanum, De Ordinatione Episcopi, presbyterorum
et diaconorum, editio typica altera: De Ordinatione Presbyterorum, no. 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, can. 13, DS 1613; Second Vatican Ecumenical Council,
Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 22; Pope Pius XII,
Encyclical Letter, Mediator
Dei: AAS 39 (1947) pp. 544, 546-547, 562; Code of Canon Law,
can. 846, §1; Missale Romanum, Institutio Generalis, no. 24. St. Ambrose, De Virginitate, no. 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, no. 5. Cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
no. 5: AAS 95 (2003) p. 436. Second Vatican Ecumenical Council, Dogmatic Constitution on
gentium, no. 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. Mt 20:28. Cf. Lk 22:27. Cf. Caeremoniale Episcoporum, nos. 9, 23. Cf. Second
Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen gentium,
no. 29. Cf. Pontificale Romanum, De Ordinatione Episcopi,
presbyterorum et diaconorum, editio typica altera, Chapter III, De Ordin. diaconorum,
no. 199. Cf. 1 Tim 3:9. Cf. Pontificale Romanum, De Ordinatione Episcopi,
no. 200. Second Vatican Ecumenical Council, Constitution on the
Concilium, no. 10. Cf. ibid., no. 41; Second Vatican Ecumenical Council,
Dogmatic Constitution on the Church, Lumen gentium, no. 11; Decree on the Ministry
and Life of Priests, Presbyterorum ordinis, nos. 2, 5, 6; Decree on
the Pastoral Office of Bishops, Christus Dominus, no. 30; Decree on Ecumenism, Unitatis redintegratio,
21 November 1964, no. 15; S. Congregation of Rites, Instruction, Eucharisticum mysterium,
nos. 3e, 6: AAS 59 (1967) pp. 542, 544-545; Missale Romanum, Institutio
Generalis, no. 16. Cf. Second Vatican Ecumenical Council, Constitution on the
Concilium, no. 26; Missale Romanum, Institutio
Generalis, no. 91. 1 Pt 2:9; cf. nos. 2, 4-5. Missale Romanum, Institutio Generalis, no. 91; cf. Second
Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium,
no. 41. Second Vatican Ecumenical Council, Dogmatic Constitution on
gentium, no. 10. Cf. St. Thomas Aquinas, Summa Theologica, III, q.
63, a. 2. Second Vatican Ecumenical Council, Dogmatic Constitution on
gentium, no. 10; cf. Pope John Paul II, Encyclical
Letter Ecclesia
de Eucharistia, no. 28: AAS 95 (2003) p. 452. Cf. Acts 2:42-47. Cf. Rom 12:1. Cf. 1 Pt 3:15, 2:4-10. Cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
nos. 12-18: AAS 95 (2003) p. 441-445; Letter, Dominicae Cenae, 24 February
1980, no. 9: AAS 72 (1980) pp. 129-133. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
no. 10: AAS 95 (2003) p. 439. Cf. Second Vatican Ecumenical Council, Constitution on the
Concilium, nos. 30-31. Cf. S. Congregation for Divine Worship, Instruction Liturgicae instaurationes,
no. 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, no. 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, no. 67; Pope Paul VI, Apostolic
Exhortation, Marialis
cultus, 11 February 1974, no. 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) pp. 586-587. Cf. Congregation for Divine Worship and the Discipline of
the Sacraments, Instruction, Varietates legitimae, no. 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,
no. 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 Missale
Romanum, Institutio Generalis, no. 97. Cf. Missale Romanum, Institutio Generalis, no. 109. Cf. Pope Paul VI, Apostolic Letter (Motu Proprio), Ministeria quaedam,
15 August 1972, nos. 6-12; 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, nos. 98-99, 187-193. Cf. Missale Romanum, Institutio Generalis, nos. 187-190,
193; Code of
Canon Law, can. 230 §2-3. Cf. Second Vatican Ecumenical Council, Constitution on the
Concilium, no. 24; S. Congregation for the Sacraments
and Divine Worship, Instruction, Inaestimabile donum, nos. 2, 18: AAS 72 (1980)
pp. 334, 338; Missale Romanum, Institutio Generalis, nos. 101, 194-198; Code of Canon Law,
can. 230 §2-3. Cf. Missale Romanum, Institutio Generalis, nos. 100-107.
Ibid., no. 91; cf. Second Vatican Ecumenical Council,
Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 28. Cf. Pope John Paul II, Allocution to the Conference of
Bishops of the Antilles, 7 May 2002, no. 2: AAS 94 (2002) pp. 575-577;
Post-Synodal Apostolic Exhortation, Christifideles laici, 30 December 1988, no. 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, no.
4: AAS 89 (1997) pp. 860-861. Cf. Second Vatican Ecumenical Council, Constitution on the
Concilium, no. 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, no. 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,
article 65: AAS 80 (1988) p. 877. Cf. Pontifical Council for the Interpretation of
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, no. 320. Cf. S. Congregation for the Discipline of the Sacraments,
Instruction, Dominus
Salvator noster, 26 March 1929, no. 1: AAS 21 (1929) pp.
631-642, here p. 632. Cf. ibid., no. 2: AAS 21 (1929) p. 635. Cf. Missale Romanum, Institutio Generalis, no. 321. Cf. Lk 22:18; Code of Canon Law, can. 924 §§1, 3; Missale
Romanum, Institutio Generalis, no. 322. Cf. Missale Romanum, Institutio Generalis, no. 323. Pope John Paul II, Apostolic Letter, Vicesimus quintus annus,
no. 13, AAS 81 (1989). S. Congregation for the Sacraments and Divine Worship,
donum, no. 5: AAS 72 (1980) p. 335. Cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
no. 28: AAS 95 (2003) p. 452; Missale Romanum, Institutio Generalis, no. 147;
S. Congregation for Divine Worship, Instruction, Liturgicae instaurationes,
no. 4: AAS 62 (1970) p. 698; S. Congregation for the Sacraments and Divine
Worship, Instruction, Inaestimabile donum, no. 4: AAS 72 (1980) p.
334. Missale Romanum, Institutio Generalis, no. 32. Ibid., no. 147; cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
no. 28: AAS 95 (2003) p. 452; cf. also Congregation for the Sacraments and
Divine Worship, Instruction, Inaestimabile donum, no. 4: AAS 72 (1980) pp.
334-335. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
no. 39: AAS 95 (2003) p. 459. Cf. S. Congregation for Divine Worship, Instruction, Liturgicae instaurationes,
no. 2b: AAS 62 (1970) p. 696. Cf. Missale Romanum, Institutio Generalis, nos. 356-362.
Cf. Second Vatican Ecumenical Council, Constitution on the
Concilium, no. 51. Missale Romanum, Institutio Generalis, no. 57; cf. Pope
John Paul II, Apostolic Letter, Vicesimus quintus annus, no. 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, Institutio Generalis, no. 60. Cf. ibid., nos. 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, no. 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,
no. 72. Cf. Code of Canon Law, can. 767 §1. Cf. Missale Romanum, Institutio Generalis, no. 66; cf. also
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,
article 3 §1: AAS 89 (1997) p. 865. Missale Romanum, Institutio Generalis, no. 66; cf. also Code of Canon Law,
can. 767 §1. Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio,
Practical Provisions, article 3 §1: AAS 89 (1997) p. 865; cf. also 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, article 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, no. 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, no. 2: AAS 86 (1994) p. 330. Cf. Code of Canon Law, can. 386 §1. Cf. Missale Romanum, Institutio Generalis, no. 73. Cf. ibid., no. 154. Cf. ibid., nos. 82, 154. Cf. ibid., no. 83. Cf. S. Congregation for Divine Worship, Instruction, Liturgicae instaurationes,
no. 5: AAS 62 (1970) p. 699. Cf. Missale Romanum, Institutio Generalis, nos. 83, 240,
321. Cf. Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio,
Practical Provisions, article 3 §2: AAS 89 (1997) p. 865. Cf. especially the General Instruction of the Liturgy of
the Hours, nos. 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, no. 28; Order of
Crowning an Image of the Blessed Virgin Mary, editio typica, 25 March 1981,
nos. 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, no. 21. Cf. Pope John Paul II, Apostolic Letter (Motu Proprio), Misericordia Dei,
7 April 2002, no. 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,
no. 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, no.
35: AAS 59 (1967) p. 560. Cf. Missale Romanum, Ordo Missae, no. 4, p. 505. Romanum, Institutio Generalis, no. 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, no.
36: AAS 95 (2003) pp. 457-458; S. Congregation of Rites, Instruction, Eucharisticum mysterium,
no. 35: AAS 59 (1967) p. 561. Cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, no.
42: AAS 95 (2003) p. 461. Cf. Code of Canon Law, can. 844 §1; Pope John Paul
II, Encyclical Letter, Ecclesia de Eucharistia, nos. 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,
nos. 130-131: AAS 85 (1993) pp. 1039-1119, here p. 1089. Cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
no. 46: AAS 95 (2003) pp. 463-464. Cf. S. Congregation of Rites, Instruction, Eucharisticum mysterium,
no. 35: AAS 59 (1967) p. 561. Cf. Code of Canon Law, can. 914; S. Congregation for
the Discipline of the Sacraments, Declaration, Sanctus Pontifex, 24 May
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, 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. Pope John Paul II, Apostolic Letter, Dies Domini,
31 May 1998, nos. 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
Concilium, no. 55. Cf. S. Congregation of Rites, Instruction, Eucharisticum mysterium,
no. 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, no. 85. Cf. Second Vatican Ecumenical Council, Constitution on the
Concilium, no. 55; S. Congregation of Rites,
mysterium, no. 31: AAS 59 (1967) p. 558; Missale
Romanum, Institutio Generalis, nos. 85, 157, 243. Cf. Missale Romanum, Institutio Generalis, no. 160. Code of Canon Law, can. 843
§1; cf. can. 915. Cf. Missale Romanum, Institutio Generalis, no. 161. Congregation for Divine Worship and the Discipline of the
Sacraments, Dubium: Notitiae 35 (1999) pp. 160-161. Cf. Missale Romanum, Institutio Generalis, no. 118. Ibid., no. 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
Concilium, no. 55; Missale Romanum, Institutio
Generalis, nos. 158-160, 243-244, 246. Cf. Missale Romanum, Institutio Generalis, nos. 237-249;
cf. also nos. 85, 157. Cf. ibid., no. 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, no.
55; Missale Romanum, Institutio Generalis, nos. 282-283. Cf. Missale Romanum, Institutio Generalis, no. 283. Cf. ibid. Cf. S. Congregation for Divine Worship, Instruction, Sacramentali Communione,
29 June 1970: AAS 62 (1970) p. 665; Instruction, Liturgicae instaurationes,
no. 6a: AAS 62 (1970) p. 699. Missale Romanum, Institutio Generalis, no. 285a. Ibid., no. 245. Cf. ibid., nos. 285b, 287. ibid., nos. 207, 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, nos. 163, 284.
Code of Canon Law, can. 932 §1;
no. 9: AAS 62 (1970) p. 701. Code of Canon Law, can. 904;
cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen gentium,
no. 3; Decree on the Ministry and Life of Priests, Presbyterorum ordinis, no.
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, no.
11: AAS 95 (2003) pp. 440-441; S. Congregation of Rites, Instruction, Eucharisticum mysterium,
no. 44: AAS 59 (1967) p. 564; Missale Romanum, Institutio Generalis, no. 19. Cf. Code of Canon Law, can. 903; Missale Romanum,
Institutio Generalis, no. 200. Cf. Second Vatican Ecumenical Council, Constitution on the
Concilium, no. 36 §1; Code of Canon Law, can. 928.
Cf. Missale Romanum, Institutio Generalis, no. 114. Pope John Paul II, Apostolic Letter, Dies Domini,
no. 36: AAS 90 (1998) p. 735; cf. also S. Congregation of Rites, Instruction, Eucharisticum mysterium,
no. 27: AAS 59 (1967) p. 556. Cf. Pope John Paul II, Apostolic Letter, Dies Domini,
esp. no. 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, nos. 327-333.
Cf. ibid., no. 332. Cf. ibid., no. 332; Congregation for Divine Worship and the
Discipline of the Sacraments,, Instruction, Inaestimabile donum, no. 16: AAS 72 (1980) p. 338.
Cf. Missale Romanum, Institutio Generalis, no. 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, 29 May 1977, Typis Polyglottis Vaticanis,
1977, Chapter VII, pp. 125-132. Cf. Missale Romanum, Institutio Generalis, nos. 163, 183, 192. Ibid., no. 345. Ibid., no. 335. Cf. ibid., no. 336. Cf. ibid., no. 337. Cf. ibid., no. 209. Cf. ibid., no. 338. Cf. S. Congregation for Divine Worship, Instruction, Liturgicae Instaurationes,
no. 8c: AAS 62 (1970) p. 701. Cf. Missale Romanum, Institutio Generalis, no. 346g. Ibid., no. 114; cf. nos. 16-17. S. Congregation for Divine Worship, Decree, Eucharistiae sacramentum,
21 June 1973: AAS 65 (1973) p. 610. Cf. ibid. Cf. S. Congregation of Rites, Instruction, Eucharisticum mysterium,
no. 54: AAS 59 (1967) p. 568; Instruction, Inter Oecumenici, 26 September
1964, no. 95: AAS 56 (1964) pp. 877-900, here p. 898; Missale Romanum,
Institutio Generalis, no. 314. Cf. Pope John Paul II, Letter, Dominicae Cenae, no. 3: AAS
72 (1980) pp. 117-119; S. Congregation of Rites, Instruction, Eucharisticum mysterium,
no. 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,
no. 9; Missale Romanum, Institutio Generalis, nos. 314-317. Cf. Code of Canon Law, can. 938 §§3-5. S. Congregation for the Discipline of the Sacraments,
Instruction, Nullo
unquam, 26 May 1938, no. 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, nos. 26-78. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, no.
25: AAS 95 (2003) pp. 449-450. Cf. Ecumenical Council of Trent, Session 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 VI, Encyclical
Letter Mysterium
Fidei, 3 September 1965: AAS 57 (1965) pp. 751-774, here
pp. 769-770; S. Congregation of Rites, Instruction, Eucharisticum mysterium, no.
3f: AAS 59 (1967) p. 543; S. Congregation for the Sacraments and Divine
Worship, Instruction, Inaestimabile donum, no. 20: AAS 72 (1980) p.
339; Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, no.
25: AAS 95 (2003) pp. 449-450. Cf. Heb 9:11; Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, no.
3: AAS 95 (2003) p. 435. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, no.
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, no.
25: AAS 95 (2003) pp. 449-450. Code of Canon Law, can.
937. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, no.
10: AAS 95 (2003) p. 439. Cf. Roman Ritual, Holy Communion and Worship of the
Eucharist Outside Mass, nos. 82-100; Missale Romanum, Institutio Generalis, no.
317; Code of
Canon Law, can. 941 §2. Pope John Paul II, Apostolic Letter, Rosarium Virginis Mariae, 16
October 2002: AAS 95 (2003) pp. 5-36, here no. 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,
no. 61: AAS 59 (1967) p. 571; Roman Ritual, Holy Communion and Worship of the
Eucharist Outside Mass, no. 83; Missale Romanum, Institutio Generalis, no. 317;
Canon Law, can. 941 §2. Cf. Roman Ritual, Holy Communion and Worship of the
Eucharist Outside Mass, no. 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, no. 102; Missale Romanum, Institutio Generalis, no. 317. Code of Canon Law, can. 944 §1;
cf. Roman Ritual, Holy Communion and Worship of the Eucharist Outside Mass, Introduction,
nos. 101-102; Missale Romanum, Institutio Generalis, no. 317. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, no.
Eucharist Outside Mass, Introduction, no. 109. Cf. ibid., nos. 109-112. Cf. Missale Romanum, In sollemnitate sanctissimi Corporis
et Sanguinis Christi, Collecta, p. 489. Cf. Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio,
Theological Principles, no. 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, Session 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, no. 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, nos.
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, no. 17; Pope John
Paul II, Encyclical Letter, Redemptoris missio, no. 73: AAS 83 (1991) p.
Practical Provisions, art. 8 §2: AAS 89 (1997) p. 872. Cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
no. 32: AAS 95 (2003) p. 455. Cf. Code of Canon Law, can. 900 §1. Cf. ibid., can. 910 §1; cf. also Pope John Paul II,
Letter, Dominicae
Cenae, no. 11: AAS 72 (1980) p. 142; Congregation for
the Clergy et al., Instruction, Ecclesiae de mysterio, Practical Provisions,
article 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,
article 8 §1: AAS 89 (1997) p. 871. S. Congregation for the Sacraments and Divine Worship,
donum, no. 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,
caritatis, no. 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. ibid., can. 766. Cf. Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio,
Practical Provisions, article 2 §§3-4: AAS 89 (1997) p. 865. Cf. Pope John Paul II, Apostolic Letter, Dies Domini,
especially nos. 31-51: AAS 90 (1998) pp. 713-766, here pp. 731-746; Pope John
Paul II, Apostolic Letter, Novo Millennio ineunte, 6 January 2001, nos.
35-36: AAS 93 (2001) pp. 290-292; Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
no. 41: AAS 95 (2003) pp. 460-461. Second Vatican Ecumenical Council, Decree on the Ministry
and Life of Priests, Presbyterorum ordinis, no. 6; cf. Pope John Paul
II, Encyclical Letter, Ecclesia de Eucharistia, nos. 22, 33: AAS 95
(2003) pp. 448, 455-456. Cf. S. Congregation of Rites, Instruction, Eucharisticum mysterium,
no. 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, nos. 5, 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, no. 18: Notitiae
24 (1988) p. 370. Cf. Pope John Paul II, Letter, Dominicae Cenae, no. 2: AAS
72 (1980) p. 116. Cf. Pope John Paul II, Apostolic Letter, Dies Domini,
no. 49: AAS 90 (1998) p. 744; Encyclical Letter, Ecclesia de Eucharistia, no.
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, nos. 1-2: Notitiae 24 (1988) p. 366.
Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
no. 33: AAS 95 (2003) pp. 455-456. Cf. Congregation for Divine Worship, Directory for Sunday
Celebrations in the Absence of a Priest, Christi Ecclesia, no. 22: Notitiae
24 (1988) p. 371. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, no.
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, no. 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,
no. 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, CIC, 15 May 1997, no. 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, CIC, 15 May 1997, nos. 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, article 5; cf. also Congregation for the Clergy et al.,
Instruction, Ecclesiae
de mysterio, Practical Provisions, article 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,
no. 15: AAS 81 (1989) p. 911; cf. also Second Vatican Ecumenical Council,
Constitution on the Sacred Liturgy, Sacrosanctum Concilium, nos. 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. Code of Canon Law, cann. 1378
§2°1, 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, cann. 908, 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. Ibid., can. 838 §4. Ibid., can. 392. Cf. Pope John Paul II, Apostolic Constitution, Pastor bonus, article
52: AAS 80 (1988) p. 874. Cf. ibid., no. 63: AAS 80 (1988) p. 876. Cf. ibid.; cf. also Code of Canon Law, can. 1417 §1. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, no.
24: AAS 95 (2003) p. 449. Cf. ibid., nos. 53-58: AAS 95 (2003) pp. 469-472. Cf. Second Vatican Ecumenical Council, Constitution on the
Concilium, no. 14; cf. also nos. 11, 41, 48. Cf. S. Thomas Aquinas, Summa Theol., III, q. 64, a.
9 ad 1. Cf. Missale Romanum, Institutio Generalis, no. 24. Committee on the Liturgy
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