Communion

 

Sacramentum Caritatis

The Eucharist and ecclesial communion

15. The Eucharist is thus constitutive of the Church's being and activity. This is why Christian antiquity used the same words, Corpus Christi, to designate Christ's body born of the Virgin Mary, His eucharistic body and His ecclesial body.(34) This clear datum of the tradition helps us to appreciate the inseparability of Christ and the Church. The Lord Jesus, by offering Himself in sacrifice for us, in His gift effectively pointed to the mystery of the Church. It is significant that the Second Eucharistic Prayer, invoking the Paraclete, formulates its prayer for the unity of the Church as follows: "may all of us who share in the body and blood of Christ be brought together in unity by the Holy Spirit." These words help us to see clearly how the res of the sacrament of the Eucharist is the unity of the faithful within ecclesial communion. The Eucharist is thus found at the root of the Church as a mystery of communion (35).

The relationship between Eucharist and communio had already been pointed out by the Servant of God John Paul II in his Encyclical Ecclesia de Eucharistia. He spoke of the memorial of Christ as "the supreme sacramental manifestation of communion in the Church" (36). The unity of ecclesial communion is concretely manifested in the Christian communities and is renewed at the celebration of the Eucharist, which unites them and differentiates them in the particular Churches, "in quibus et ex quibus una et unica Ecclesia catholica exsistit" (37). The fact that the one Eucharist is celebrated in each Diocese around its own Bishop helps us to see how those particular Churches subsist in and ex Ecclesia. Indeed, "the oneness and indivisibility of the eucharistic body of the Lord implies the oneness of His mystical body, which is the one and indivisible Church. From the eucharistic center arises the necessary openness of every celebrating community, of every particular Church. By allowing itself to be drawn into the open arms of the Lord, it achieves insertion into his one and undivided body." (38) Consequently, in the celebration of the Eucharist, the individual members of the faithful find themselves in their Church, that is, in the Church of Christ. From this eucharistic perspective, adequately understood, ecclesial communion is seen to be catholic by its very nature (39). An emphasis on this eucharistic basis of ecclesial communion can also contribute greatly to the ecumenical dialogue with the Churches and Ecclesial Communities which are not in full communion with the See of Peter. The Eucharist objectively creates a powerful bond of unity between the Catholic Church and the Orthodox Churches, which have preserved the authentic and integral nature of the eucharistic mystery. At the same time, emphasis on the ecclesial character of the Eucharist can become an important element of the dialogue with the Communities of the Reformed tradition (40).

 

The Eucharist and the Sacraments

The sacramentality of the Church

16. The Second Vatican Council recalled that "all the sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are directed towards it. For in the most blessed Eucharist is contained the entire spiritual wealth of the Church, namely Christ Himself our Pasch and our living bread, who gives life to humanity through His flesh -- that flesh which is given life and gives life by the Holy Spirit. Thus men and women are invited and led to offer themselves, their works and all creation in union with Christ." (41) This close relationship of the Eucharist with the other sacraments and the Christian life can be most fully understood when we contemplate the mystery of the Church herself as a sacrament. (42) The Council in this regard stated that "the Church, in Christ, is a sacrament -- a sign and instrument -- of communion with God and of the unity of the entire human race." (43) To quote Saint Cyprian, as "a people made one by the unity of the Father, the Son and the Holy Spirit," (44) she is the sacrament of trinitarian communion.

The fact that the Church is the "universal sacrament of salvation" (45) shows how the sacramental economy ultimately determines the way that Christ, the one Savior, through the Spirit, reaches our lives in all their particularity. The Church receives and at the same time expresses what she herself is in the seven sacraments, thanks to which God's grace concretely influences the lives of the faithful, so that their whole existence, redeemed by Christ, can become an act of worship pleasing to God. From this perspective, I would like here to draw attention to some elements brought up by the Synod Fathers which may help us to grasp the relationship of each of the sacraments to the eucharistic mystery.

 

Initiation, the ecclesial community and the family

19. It should be kept in mind that the whole of Christian initiation is a process of conversion undertaken with God's help and with constant reference to the ecclesial community, both when an adult is seeking entry into the Church, as happens in places of first evangelization and in many secularized regions, and when parents request the sacraments for their children. In this regard, I would like to call particular attention to the relationship between Christian initiation and the family. In pastoral work it is always important to make Christian families part of the process of initiation. Receiving Baptism, Confirmation and First Holy Communion are key moments not only for the individual receiving them but also for the entire family, which should be supported in its educational role by the various elements of the ecclesial community. (53) Here I would emphasize the importance of First Holy Communion. For many of the faithful, this day continues to be memorable as the moment when, even if in a rudimentary way, they first came to understand the importance of a personal encounter with Jesus. Parish pastoral programs should make the most of this highly significant moment.

 

II. The Eucharist and the Sacrament of Reconciliation

Their intrinsic relationship

20. The Synod Fathers rightly stated that a love for the Eucharist leads to a growing appreciation of the sacrament of Reconciliation. (54) Given the connection between these sacraments, an authentic catechesis on the meaning of the Eucharist must include the call to pursue the path of penance (cf. 1 Cor 11:27-29). We know that the faithful are surrounded by a culture that tends to eliminate the sense of sin (55) and to promote a superficial approach that overlooks the need to be in a state of grace in order to approach sacramental communion worthily. (56) The loss of a consciousness of sin always entails a certain superficiality in the understanding of God's love. Bringing out the elements within the rite of Mass that express consciousness of personal sin and, at the same time, of God's mercy, can prove most helpful to the faithful.(57) Furthermore, the relationship between the Eucharist and the sacrament of Reconciliation reminds us that sin is never a purely individual affair; it always damages the ecclesial communion that we have entered through Baptism. For this reason, Reconciliation, as the Fathers of the Church would say, is laboriosus quidam baptismus; (58) they thus emphasized that the outcome of the process of conversion is also the restoration of full ecclesial communion, expressed in a return to the Eucharist. (59)

 

Some pastoral concerns

21. The Synod recalled that Bishops have the pastoral duty of promoting within their Dioceses a reinvigorated catechesis on the conversion born of the Eucharist, and of encouraging frequent confession among the faithful. All priests should dedicate themselves with generosity, commitment and competency to administering the sacrament of Reconciliation. (60) In this regard, it is important that the confessionals in our churches should be clearly visible expressions of the importance of this sacrament. I ask pastors to be vigilant with regard to the celebration of the sacrament of Reconciliation, and to limit the practice of general absolution exclusively to the cases permitted, (61) since individual absolution is the only form intended for ordinary use. (62) Given the need to rediscover sacramental forgiveness, there ought to be a Penitentiary in every Diocese. (63) Finally, a balanced and sound practice of gaining indulgences, whether for oneself or for the dead, can be helpful for a renewed appreciation of the relationship between the Eucharist and Reconciliation. By this means the faithful obtain "remission before God of the temporal punishment due to sins whose guilt has already been forgiven." (64) The use of indulgences helps us to understand that by our efforts alone we would be incapable of making reparation for the wrong we have done, and that the sins of each individual harm the whole community. Furthermore, the practice of indulgences, which involves not only the doctrine of Christ's infinite merits, but also that of the communion of the saints, reminds us "how closely we are united to each other in Christ ... and how the supernatural life of each can help others." (65) Since the conditions for gaining an indulgence include going to confession and receiving sacramental communion, this practice can effectively sustain the faithful on their journey of conversion and in rediscovering the centrality of the Eucharist in the Christian life.

 

III. The Eucharist and the Anointing of the sick

22. Jesus did not only send His disciples forth to heal the sick (cf. Mt 10:8; Lk 9:2, 10:9); He also instituted a specific sacrament for them: the Anointing of the Sick.(66) The Letter of James attests to the presence of this sacramental sign in the early Christian community (cf. 5:14-16). If the Eucharist shows how Christ's sufferings and death have been transformed into love, the Anointing of the Sick, for its part, unites the sick with Christ's self-offering for the salvation of all, so that they too, within the mystery of the communion of saints, can participate in the redemption of the world. The relationship between these two sacraments becomes clear in situations of serious illness: "In addition to the Anointing of the Sick, the Church offers those who are about to leave this life the Eucharist as viaticum." (67) On their journey to the Father, communion in the Body and Blood of Christ appears as the seed of eternal life and the power of resurrection: "Anyone who eats my flesh and drinks my blood has eternal life and I will raise him up on the last day" (Jn 6:54). Since viaticum gives the sick a glimpse of the fullness of the Paschal Mystery, its administration should be readily provided for. (68) Attentive pastoral care shown to those who are ill brings great spiritual benefit to the entire community, since whatever we do to one of the least of our brothers and sisters, we do to Jesus himself (cf. Mt 25:40).

 

The Eucharist and the indissolubility of marriage

29. If the Eucharist expresses the irrevocable nature of God's love in Christ for His Church, we can then understand why it implies, with regard to the sacrament of Matrimony, that indissolubility to which all true love necessarily aspires. (91) There was good reason for the pastoral attention that the Synod gave to the painful situations experienced by some of the faithful who, having celebrated the sacrament of Matrimony, then divorced and remarried. This represents a complex and troubling pastoral problem, a real scourge for contemporary society, and one which increasingly affects the Catholic community as well. The Church's pastors, out of love for the truth, are obliged to discern different situations carefully, in order to be able to offer appropriate spiritual guidance to the faithful involved.(92) The Synod of Bishops confirmed the Church's practice, based on Sacred Scripture (cf. Mk 10:2- 12), of not admitting the divorced and remarried to the sacraments, since their state and their condition of life objectively contradict the loving union of Christ and the Church signified and made present in the Eucharist. Yet the divorced and remarried continue to belong to the Church, which accompanies them with special concern and encourages them to live as fully as possible the Christian life through regular participation at Mass, albeit without receiving communion, listening to the word of God, eucharistic adoration, prayer, participation in the life of the community, honest dialogue with a priest or spiritual director, dedication to the life of charity, works of penance, and commitment to the education of their children.

When legitimate doubts exist about the validity of the prior sacramental marriage, the necessary investigation must be carried out to establish if these are well-founded. Consequently there is a need to ensure, in full respect for canon law (93), the presence of local ecclesiastical tribunals, their pastoral character, and their correct and prompt functioning (94). Each Diocese should have a sufficient number of persons with the necessary preparation, so that the ecclesiastical tribunals can operate in an expeditious manner. I repeat that "it is a grave obligation to bring the Church's institutional activity in her tribunals ever closer to the faithful" (95). At the same time, pastoral care must not be understood as if it were somehow in conflict with the law. Rather, one should begin by assuming that the fundamental point of encounter between the law and pastoral care is love for the truth: truth is never something purely abstract, but "a real part of the human and Christian journey of every member of the faithful" (96). Finally, where the nullity of the marriage bond is not declared and objective circumstances make it impossible to cease cohabitation, the Church encourages these members of the faithful to commit themselves to living their relationship in fidelity to the demands of God's law, as friends, as brother and sister; in this way they will be able to return to the table of the Eucharist, taking care to observe the Church's established and approved practice in this regard. This path, if it is to be possible and fruitful, must be supported by pastors and by adequate ecclesial initiatives, nor can it ever involve the blessing of these relations, lest confusion arise among the faithful concerning the value of marriage (97).

Given the complex cultural context which the Church today encounters in many countries, the Synod also recommended devoting maximum pastoral attention to training couples preparing for marriage and to ascertaining beforehand their convictions regarding the obligations required for the validity of the sacrament of Matrimony. Serious discernment in this matter will help to avoid situations where impulsive decisions or superficial reasons lead two young people to take on responsibilities that they are then incapable of honouring. (98) The good that the Church and society as a whole expect from marriage and from the family founded upon marriage is so great as to call for full pastoral commitment to this particular area. Marriage and the family are institutions that must be promoted and defended from every possible misrepresentation of their true nature, since whatever is injurious to them is injurious to society itself.

 

Beauty and the liturgy

35. This relationship between creed and worship is evidenced in a particular way by the rich theological and liturgical category of beauty. Like the rest of Christian Revelation, the liturgy is inherently linked to beauty: it is veritatis splendor. The liturgy is a radiant expression of the paschal mystery, in which Christ draws us to Himself and calls us to communion. As Saint Bonaventure would say, in Jesus we contemplate beauty and splendor at their source. (106) This is no mere aestheticism, but the concrete way in which the truth of God's love in Christ encounters us, attracts us and delights us, enabling us to emerge from ourselves and drawing us towards our true vocation, which is love. (107) God allows Himself to be glimpsed first in creation, in the beauty and harmony of the cosmos (cf. Wis 13:5; Rom 1:19- 20). In the Old Testament we see many signs of the grandeur of God's power as He manifests His glory in His wondrous deeds among the Chosen People (cf. Ex  14; 16:10; 24:12-18; Num 14:20- 23). In the New Testament this epiphany of beauty reaches definitive fulfilment in God's revelation in Jesus Christ: (108) Christ is the full manifestation of the glory of God. In the glorification of the Son, the Father's glory shines forth and is communicated (cf. Jn 1:14; 8:54; 12:28; 17:1). Yet this beauty is not simply a harmony of proportion and form; "the fairest of the sons of men" (Ps 45[44]:3) is also, mysteriously, the one "who had no form or comeliness that we should look at Him, and no beauty that we should desire Him" (Is 53:2). Jesus Christ shows us how the truth of love can transform even the dark mystery of death into the radiant light of the resurrection. Here the splendor of God's glory surpasses all worldly beauty. The truest beauty is the love of God, who definitively revealed Himself to us in the paschal mystery.

The beauty of the liturgy is part of this mystery; it is a sublime expression of God's glory and, in a certain sense, a glimpse of heaven on earth. The memorial of Jesus' redemptive sacrifice contains something of that beauty which Peter, James and John beheld when the Master, making His way to Jerusalem, was transfigured before their eyes (cf. Mk 9:2). Beauty, then, is not mere decoration, but rather an essential element of the liturgical action, since it is an attribute of God Himself and His revelation. These considerations should make us realize the care which is needed, if the liturgical action is to reflect its innate splendor .

 

The Eucharistic Prayer

48. The Eucharistic Prayer is "the center and summit of the entire celebration" (145). Its importance deserves to be adequately emphasized. The different Eucharistic Prayers contained in the Missal have been handed down to us by the Church's living Tradition and are noteworthy for their inexhaustible theological and spiritual richness. The faithful need to be enabled to appreciate that richness. Here the General Instruction of the Roman Missal can help, with its list of the basic elements of every Eucharistic Prayer: thanksgiving, acclamation, epiclesis, institution narrative and consecration, anamnesis, offering, intercessions and final doxology (146). In a particular way, eucharistic spirituality and theological reflection are enriched if we contemplate in the anaphora the profound unity between the invocation of the Holy Spirit and the institution narrative (147) whereby "the sacrifice is carried out which Christ Himself instituted at the Last Supper" (148). Indeed, "the Church implores the power of the Holy Spirit that the gifts offered by human hands be consecrated, that is, become Christ's Body and Blood, and that the spotless Victim to be received in communion be for the salvation of those who will partake of it" (149).

 

The sign of peace

49. By its nature the Eucharist is the sacrament of peace. At Mass this dimension of the eucharistic mystery finds specific expression in the sign of peace. Certainly this sign has great value (cf. Jn 14:27). In our times, fraught with fear and conflict, this gesture has become particularly eloquent, as the Church has become increasingly conscious of her responsibility to pray insistently for the gift of peace and unity for herself and for the whole human family. Certainly there is an irrepressible desire for peace present in every heart. The Church gives voice to the hope for peace and reconciliation rising up from every man and woman of good will, directing it towards the one who "is our peace" (Eph 2:14) and who can bring peace to individuals and peoples when all human efforts fail. We can thus understand the emotion so often felt during the sign of peace at a liturgical celebration. Even so, during the Synod of Bishops there was discussion about the appropriateness of greater restraint in this gesture, which can be exaggerated and cause a certain distraction in the assembly just before the reception of Communion. It should be kept in mind that nothing is lost when the sign of peace is marked by a sobriety which preserves the proper spirit of the celebration, as, for example, when it is restricted to one's immediate neighbor s (150).

The distribution and reception of the Eucharist

50. Another moment of the celebration needing to be mentioned is the distribution and reception of Holy Communion. I ask everyone, especially ordained ministers and those who, after adequate preparation and in cases of genuine need, are authorized to exercise the ministry of distributing the Eucharist, to make every effort to ensure that this simple act preserves its importance as a personal encounter with the Lord Jesus in the sacrament. For the rules governing correct practice in this regard, I would refer to those documents recently issued on the subject. (151) All Christian communities are to observe the current norms faithfully, seeing in them an expression of the faith and love with which we all must regard this sublime sacrament. Furthermore, the precious time of thanksgiving after communion should not be neglected: besides the singing of an appropriate hymn, it can also be most helpful to remain recollected in silence. (152)

In this regard, I would like to call attention to a pastoral problem frequently encountered nowadays. I am referring to the fact that on certain occasions -- for example, wedding Masses, funerals and the like -- in addition to practicing Catholics there may be others present who have long since ceased to attend Mass or are living in a situation which does not permit them to receive the sacraments. At other times members of other Christian confessions and even other religions may be present. Similar situations can occur in churches that are frequently visited, especially in tourist areas. In these cases, there is a need to find a brief and clear way to remind those present of the meaning of sacramental communion and the conditions required for its reception. Wherever circumstances make it impossible to ensure that the meaning of the Eucharist is duly appreciated, the appropriateness of replacing the celebration of the Mass with a celebration of the word of God should be considered. (153)

 

Personal conditions for an "active participation"

55. In their consideration of the actuosa participatio of the faithful in the liturgy, the Synod Fathers also discussed the personal conditions required for fruitful participation on the part of individuals. (168) One of these is certainly the spirit of constant conversion which must mark the lives of all the faithful. Active participation in the eucharistic liturgy can hardly be expected if one approaches it superficially, without an examination of his or her life. This inner disposition can be fostered, for example, by recollection and silence for at least a few moments before the beginning of the liturgy, by fasting and, when necessary, by sacramental confession. A heart reconciled to God makes genuine participation possible. The faithful need to be reminded that there can be no actuosa participatio in the sacred mysteries without an accompanying effort to participate actively in the life of the Church as a whole, including a missionary commitment to bring Christ's love into the life of society.

Clearly, full participation in the Eucharist takes place when the faithful approach the altar in person to receive communion (169). Yet true as this is, care must be taken lest they conclude that the mere fact of their being present in church during the liturgy gives them a right or even an obligation to approach the table of the Eucharist. Even in cases where it is not possible to receive sacramental communion, participation at Mass remains necessary, important, meaningful and fruitful. In such circumstances it is beneficial to cultivate a desire for full union with Christ through the practice of spiritual communion, praised by Pope John Paul II (170) and recommended by saints who were masters of the spiritual life (171).

 

Participation by Christians who are not Catholic

56. The subject of participation in the Eucharist inevitably raises the question of Christians belonging to Churches or Ecclesial Communities not in full communion with the Catholic Church. In this regard, it must be said that the intrinsic link between the Eucharist and the Church's unity inspires us to long for the day when we will be able to celebrate the Holy Eucharist together with all believers in Christ, and in this way to express visibly the fullness of unity that Christ willed for his disciples (cf. Jn 17:21). On the other hand, the respect we owe to the sacrament of Christ's Body and Blood prevents us from making it a mere "means" to be used indiscriminately in order to attain that unity. (172) The Eucharist in fact not only manifests our personal communion with Jesus Christ, but also implies full communio with the Church. This is the reason why, sadly albeit not without hope, we ask Christians who are not Catholic to understand and respect our conviction, which is grounded in the Bible and Tradition. We hold that eucharistic communion and ecclesial communion are so linked as to make it generally impossible for non-Catholic Christians to receive the former without enjoying the latter. There would be even less sense in actually concelebrating with ministers of Churches or ecclesial communities not in full communion with the Catholic Church. Yet it remains true that, for the sake of their eternal salvation, individual non-Catholic Christians can be admitted to the Eucharist, the sacrament of Reconciliation and the Anointing of the Sick. But this is possible only in specific, exceptional situations and requires that certain precisely defined conditions be met (173). These are clearly indicated in the  Catechism of the Catholic Church (174) and in its Compendium (175). Everyone is obliged to observe these norms faithfully.

 

Active participation by the sick

58. In thinking of those who cannot attend places of worship for reasons of health or advanced age, I wish to call the attention of the whole Church community to the pastoral importance of providing spiritual assistance to the sick, both those living at home and those in hospital. Their situation was often mentioned during the Synod of Bishops. These brothers and sisters of ours should have the opportunity to receive sacramental communion frequently. In this way they can strengthen their relationship with Christ, crucified and risen, and feel fully involved in the Church's life and mission by the offering of their sufferings in union with our Lord's sacrifice. Particular attention needs to be given to the disabled. When their condition so permits, the Christian community should make it possible for them to attend the place of worship. Buildings should be designed to provide ready access to the disabled. Finally, whenever possible, eucharistic communion should be made available to the mentally handicapped, if they are baptized and confirmed: they receive the Eucharist in the faith also of the family or the community that accompanies them. (178)

 

Care for prisoners

59. The Church's spiritual tradition, basing itself on Christ's own words (cf. Mt 25:36), has designated the visiting of prisoners as one of the corporal works of mercy. Prisoners have a particular need to be visited personally by the Lord in the sacrament of the Eucharist. Experiencing the closeness of the ecclesial community, sharing in the Eucharist and receiving holy communion at this difficult and painful time can surely contribute to the quality of a prisoner's faith journey and to full social rehabilitation. Taking up the recommendation of the Synod, I ask Dioceses to do whatever is possible to ensure that sufficient pastoral resources are invested in the spiritual care of prisoners. (179)

 

Large-scale concelebrations

61. The Synod considered the quality of participation in the case of large-scale celebrations held on special occasions and involving not only a great number of the lay faithful, but also many concelebrating priests. (181) On the one hand, it is easy to appreciate the importance of these moments, especially when the Bishop himself celebrates, surrounded by his presbyterate and by the deacons. On the other hand, it is not always easy in such cases to give clear expression to the unity of the presbyterate, especially during the Eucharistic Prayer and the distribution of Holy Communion. Efforts need to be made lest these large-scale concelebrations lose their proper focus. This can be done by proper coordination and by arranging the place of worship so that priests and lay faithful are truly able to participate fully. It should be kept in mind, however, that here we are speaking of exceptional concelebrations, limited to extraordinary situations.

 

The practice of eucharistic adoration

67. With the Synod Assembly, therefore, I heartily recommend to the Church's pastors and to the People of God the practice of eucharistic adoration, both individually and in community. (194) Great benefit would ensue from a suitable catechesis explaining the importance of this act of worship, which enables the faithful to experience the liturgical celebration more fully and more fruitfully. Wherever possible, it would be appropriate, especially in densely populated areas, to set aside specific churches or oratories for perpetual adoration. I also recommend that, in their catechetical training, and especially in their preparation for First Holy Communion, children be taught the meaning and the beauty of spending time with Jesus, and helped to cultivate a sense of awe before his presence in the Eucharist.

Here I would like to express appreciation and support for all those Institutes of Consecrated Life whose members dedicate a significant amount of time to eucharistic adoration. In this way they give us an example of lives shaped by the Lord's real presence. I would also like to encourage those associations of the faithful and confraternities specifically devoted to eucharistic adoration; they serve as a leaven of contemplation for the whole Church and a summons to individuals and communities to place Christ at the center of their lives.

 

Sunday assemblies in the absence of a priest

75. Rediscovering the significance of the Sunday celebration for the life of Christians naturally leads to a consideration of the problem of those Christian communities which lack priests and where, consequently, it is not possible to celebrate Mass on the Lord's Day. Here it should be stated that a wide variety of situations exists. The Synod recommended first that the faithful should go to one of the churches in their Diocese where the presence of a priest is assured, even when this demands a certain sacrifice. (211) Wherever great distances make it practically impossible to take part in the Sunday Eucharist, it is still important for Christian communities to gather together to praise the Lord and to commemorate the Day set apart for him. This needs, however, to be accompanied by an adequate instruction about the difference between Mass and Sunday assemblies in the absence of a priest. The Church's pastoral care must be expressed in the latter case by ensuring that the liturgy of the word -- led by a deacon or a community leader to whom this ministry has been duly entrusted by competent authority -- is carried out according to a specific ritual prepared and approved for this purpose by the Bishops' Conferences. (212) I reiterate that only Ordinaries may grant the faculty of distributing holy communion in such liturgies, taking account of the need for a certain selectiveness. Furthermore, care should be taken that these assemblies do not create confusion about the central role of the priest and the sacraments in the life of the Church. The importance of the role given to the laity, who should rightly be thanked for their generosity in the service of their communities, must never obscure the indispensable ministry of priests for the life of the Church. (213) Hence care must be taken to ensure that such assemblies in the absence of a priest do not encourage ecclesiological visions incompatible with the truth of the Gospel and the Church's tradition. Rather, they should be privileged moments of prayer for God to send holy priests after His own heart. It is touching, in this regard, to read the words of Pope John Paul II in his Letter to Priests for Holy Thursday 1979 about those places where the faithful, deprived of a priest by a dictatorial regime, would meet in a church or shrine, place on the altar a stole which they still kept and recite the prayers of the eucharistic liturgy, halting in silence "at the moment that corresponds to the transubstantiation," as a sign of how "ardently they desire to hear the words that only the lips of a priest can efficaciously utter." (214) With this in mind, and considering the incomparable good which comes from the celebration of the Eucharist, I ask all priests to visit willingly and as often as possible the communities entrusted to their pastoral care, lest they remain too long without the sacrament of love.

 

A eucharistic form of Christian life, membership in the Church

76. The importance of Sunday as the Dies Ecclesiae brings us back to the intrinsic relationship between Jesus' victory over evil and death, and our membership in his ecclesial body. On the Lord's Day, each Christian rediscovers the communal dimension of his life as one who has been redeemed. Taking part in the liturgy and receiving the Body and Blood of Christ intensifies and deepens our belonging to the one who died for us (cf. 1 Cor 6:19ff; 7:23). Truly, whoever eats of Christ lives for him. The eucharistic mystery helps us to understand the profound meaning of the communio sanctorum. Communion always and inseparably has both a vertical and a horizontal sense: it is communion with God and communion with our brothers and sisters. Both dimensions mysteriously converge in the gift of the Eucharist. "Wherever communion with God, which is communion with the Father, with the Son and with the Holy Spirit, is destroyed, the root and source of our communion with one another is destroyed. And wherever we do not live communion among ourselves, communion with the Triune God is not alive and true either."(215) Called to be members of Christ and thus members of one another (cf. 1 Cor 12:27), we are a reality grounded ontologically in Baptism and nourished by the Eucharist, a reality that demands visible expression in the life of our communities.

The eucharistic form of Christian life is clearly an ecclesial and communitarian form. Through the Diocese and the parish, the fundamental structures of the Church in a particular territory, each individual believer can experience concretely what it means to be a member of Christ's Body. Associations, ecclesial movements and new communities – with their lively charisms bestowed by the Holy Spirit for the needs of our time – together with Institutes of Consecrated Life, have a particular responsibility for helping to make the faithful conscious that they belong to the Lord (cf. Rom 14:8). Secularization, with its inherent emphasis on individualism, has its most negative effects on individuals who are isolated and lack a sense of belonging. Christianity, from its very beginning, has meant fellowship, a network of relationships constantly strengthened by hearing God's word and sharing in the Eucharist, and enlivened by the Holy Spirit.

 

The Eucharist and moral transformation

82. In discovering the beauty of the eucharistic form of the Christian life, we are also led to reflect on the moral energy it provides for sustaining the authentic freedom of the children of God. Here I wish to take up a discussion that took place during the Synod about the connection between the eucharistic form of life and moral transformation. Pope John Paul II stated that the moral life "has the value of a 'spiritual worship' (Rom 12:1; cf. Phil 3:3), flowing from and nourished by that inexhaustible source of holiness and glorification of God which is found in the sacraments, especially in the Eucharist: by sharing in the sacrifice of the Cross, the Christian partakes of Christ's self-giving love and is equipped and committed to live this same charity in all his thoughts and deeds" (228). In a word, "'worship' itself, eucharistic communion, includes the reality both of being loved and of loving others in turn. A Eucharist which does not pass over into the concrete practice of love is intrinsically fragmented" (229).

This appeal to the moral value of spiritual worship should not be interpreted in a merely moralistic way. It is before all else the joy-filled discovery of love at work in the hearts of those who accept the Lord's gift, abandon themselves to him and thus find true freedom. The moral transformation implicit in the new worship instituted by Christ is a heartfelt yearning to respond to the Lord's love with one's whole being, while remaining ever conscious of one's own weakness. This is clearly reflected in the Gospel story of Zacchaeus (cf. Lk 19:1-10). After welcoming Jesus to his home, the tax collector is completely changed: he decides to give half of his possessions to the poor and to repay fourfold those whom he had defrauded. The moral urgency born of welcoming Jesus into our lives is the fruit of gratitude for having experienced the Lord's unmerited closeness.

 

The social implications of the eucharistic mystery

89. The union with Christ brought about by the Eucharist also brings a newness to our social relations: "this sacramental ‘mysticism' is social in character." Indeed, "union with Christ is also union with all those to whom he gives himself. I cannot possess Christ just for myself; I can belong to him only in union with all those who have become, or who will become, his own."(241) The relationship between the eucharistic mystery and social commitment must be made explicit. The Eucharist is the sacrament of communion between brothers and sisters who allow themselves to be reconciled in Christ, who made of Jews and pagans one people, tearing down the wall of hostility which divided them (cf. Eph 2:14). Only this constant impulse towards reconciliation enables us to partake worthily of the Body and Blood of Christ (cf. Mt 5:23-24). (242) In the memorial of his sacrifice, the Lord strengthens our fraternal communion and, in a particular way, urges those in conflict to hasten their reconciliation by opening themselves to dialogue and a commitment to justice. Certainly, the restoration of justice, reconciliation and forgiveness are the conditions for building true peace.(243) The recognition of this fact leads to a determination to transform unjust structures and to restore respect for the dignity of all men and women, created in God's image and likeness. Through the concrete fulfilment of this responsibility, the Eucharist becomes in life what it signifies in its celebration. As I have had occasion to say, it is not the proper task of the Church to engage in the political work of bringing about the most just society possible; nonetheless she cannot and must not remain on the sidelines in the struggle for justice. The Church "has to play her part through rational argument and she has to reawaken the spiritual energy without which justice, which always demands sacrifice, cannot prevail and prosper." (244)

In discussing the social responsibility of all Christians, the Synod Fathers noted that the sacrifice of Christ is a mystery of liberation that constantly and insistently challenges us. I therefore urge all the faithful to be true promoters of peace and justice: "All who partake of the Eucharist must commit themselves to peacemaking in our world scarred by violence and war, and today in particular, by terrorism, economic corruption and sexual exploitation." (245) All these problems give rise in turn to others no less troubling and disheartening. We know that there can be no superficial solutions to these issues. Precisely because of the mystery we celebrate, we must denounce situations contrary to human dignity, since Christ shed his blood for all, and at the same time affirm the inestimable value of each individual person.

 

 

 

Redemptionis Sacramentum

[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 rein 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

 

[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

 

[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.

 

[71.] The practice of the Roman Rite is to be maintained according to which the peace is extended shortly before Holy Communion. For according to the tradition of the Roman Rite, this practice does not have the connotation either of reconciliation or of a remission of sins, but instead signifies peace, communion and charity before the reception of the Most Holy Eucharist.151 It is rather the Penitential Act to be carried out at the beginning of Mass (especially in its first form) which has the character of reconciliation among brothers and sisters.

 

[73.] In the celebration of Holy Mass the breaking of the Eucharistic Bread - done only by the Priest celebrant, if necessary with the help of a Deacon or of a concelebrant - begins after the exchange of peace, while the Agnus Dei is being recited. For the gesture of breaking bread "carried out by Christ at the Last Supper, which in apostolic times gave the whole Eucharistic action its name, signifies that the faithful, though they are many, are made one Body in the communion of the one Bread of Life who is Christ, who died and rose for the world's salvation" (cf. I Cor 10:17).153 For this reason the rite must be carried out with great reverence.154 Even so, it should be brief. The abuse that has prevailed in some places, by which this rite is unnecessarily prolonged and given undue emphasis, with laypersons also helping in contradiction to the norms, should be corrected with all haste.155

 

[74.]  If the need arises for the gathered faithful to be given instruction or testimony by a layperson in a church concerning the Christian life, it is altogether preferable that this be done outside Mass. Nevertheless, for serious reasons it is permissible that this type of instruction or testimony be given after the Priest has proclaimed the Prayer after Communion. This should not become a regular practice, however. Furthermore, these instructions and testimony should not be of such a nature that they could be confused with the homily,156 nor is it permissible to dispense with the homily on their account.

 

Chapter IV

HOLY COMMUNION

 

1.  Dispositions for the Reception of Holy Communion

[80.] The Eucharist is to be offered to the faithful, among other reasons, "as an antidote, by which we are freed from daily faults and preserved from mortal sins",160 as is brought to light in various parts of the Mass. As for the Penitential Act placed at the beginning of Mass, it has the purpose of preparing all to be ready to celebrate the sacred mysteries;161 even so, "it lacks the efficacy of the Sacrament of Penance",162 and cannot be regarded as a substitute for the Sacrament of Penance in remission of graver sins. Pastors of souls should take care to ensure diligent catechetical instruction, so that Christian doctrine is handed on to Christ's faithful in this matter.

 

[81.] The Church's custom shows that it is necessary for each person to examine himself at depth,163 and that anyone who is conscious of grave sin should not celebrate or receive the Body of the Lord without prior sacramental confession, except for grave reason when the possibility of confession is lacking; in this case he will remember that he is bound by the obligation of making an act of perfect contrition, which includes the intention to confess as soon as possible".164

 

[82.] Moreover, "the Church has drawn up norms aimed at fostering the frequent and fruitful access of the faithful to the Eucharistic table and at determining the objective conditions under which Communion may not be given".165

 

[83.]  It is certainly best that all who are participating in the celebration of Holy Mass with the necessary dispositions should receive Communion. Nevertheless, it sometimes happens that Christ's faithful approach the altar as a group indiscriminately. It pertains to the Pastors prudently and firmly to correct such an abuse.

 

[84.] Furthermore when Holy Mass is celebrated for a large crowd -- for  example, in large cities -- care should be taken lest out of ignorance non-Catholics or even non-Christians come forward for Holy Communion, without taking into account the Church's Magisterium in matters pertaining to doctrine and discipline. It is the duty of Pastors at an opportune moment to inform those present of the authenticity and the discipline that are strictly to be observed.

 

[85.]  Catholic ministers licitly administer the Sacraments only to the Catholic faithful, who likewise receive them licitly only from Catholic ministers, except for those situations for which provision is made in Can. 844 §§ 2,3, and 4, and Can. 861 § 2.166 In addition, the conditions comprising Can. 844 § 4, from which no dispensation can be given,167 cannot be separated; thus, it is necessary that all of these conditions be present together.

 

[86.]  The faithful should be led insistently to the practice whereby they approach the Sacrament of Penance outside the celebration of Mass, especially at the scheduled times, so that the Sacrament may be administered in a manner that is tranquil and truly beneficial to them, so as not to be prevented from active participation at Mass. Those who are accustomed to receiving Communion often or daily should be instructed that they should approach the Sacrament of Penance at appropriate intervals, in accordance with the condition of each.168

 

[87.] The First Communion of children must always be preceded by sacramental confession and absolution.169 Moreover First Communion should always be administered by a Priest and never outside the celebration of Mass. Apart from exceptional cases, it is not particularly appropriate for First Communion to be administered on Holy Thursday of the Lord's Supper. Another day should be chosen instead, such as a Sunday between the Second and the Sixth Sunday of Easter, or the Solemnity of the Body and Blood of Christ, or the Sundays of Ordinary Time, since Sunday is rightly regarded as the day of the Eucharist.170 "Children who have not attained the age of reason, or those whom" the Parish Priest "has determined to be insufficiently prepared" should not come forward to receive the Holy Eucharist.171 Where it happens, however, that a child who is exceptionally mature for his age is judged to be ready for receiving the Sacrament, the child must not be denied First Communion provided he has received sufficient instruction.

 

2.  The distribution of Holy Communion

[88.]  The faithful should normally receive sacramental Communion of the Eucharist during Mass itself, at the moment laid down by the rite of celebration, that is to say, just after the Priest celebrant's Communion.172 It is the Priest celebrant's responsibility to minister Communion, perhaps assisted by other Priests or Deacons; and he should not resume the Mass until after the Communion of the faithful is concluded. Only when there is a necessity may extraordinary ministers assist the Priest celebrant in accordance with the norm of law.173

 

[89.] "So that even by means of the signs Communion may stand out more clearly as a participation in the Sacrifice being celebrated",174 it is preferable that the faithful be able to receive hosts consecrated in the same Mass.175

 

[90.] "The faithful should receive Communion kneeling or standing, as the Conference of Bishops will have determined", with its acts having received the recognitio of the Apostolic See. "However, if they receive Communion standing, it is recommended that they give due reverence before the reception of the Sacrament, as set forth in the same norms".176

 

[91.]  In distributing Holy Communion it is to be remembered that "sacred ministers may not deny the sacraments to those who seek them in a reasonable manner, are rightly disposed, and are not prohibited by law from receiving them".177 Hence any baptized Catholic who is not prevented by law must be admitted to Holy Communion. Therefore, it is not licit to deny Holy Communion to any of Christ's faithful solely on the grounds, for example, that the person wishes to receive the Eucharist kneeling or standing.

 

[92.]  Although each of the faithful always has the right to receive Holy Communion on the tongue, at his choice,178 if any communicant should wish to receive the Sacrament in the hand, in areas where the Bishops' Conference with the recognitio of the Apostolic See has given permission, the sacred host is to be administered to him or her. However, special care should be taken to ensure that the host is consumed by the communicant in the presence of the minister, so that no one goes away carrying the Eucharistic species in his hand. If there is a risk of profanation, then Holy Communion should not be given in the hand to thefaithful.179

 

[93.]  The Communion-plate for the Communion of the faithful should be retained, so as to avoid the danger of the sacred host or some fragment of it falling.180

 

[94.]  It is not licit for the faithful "to take ... by themselves ... and, still less, to hand ... from one to another" the sacred host or the sacred chalice.181 Moreover, in this regard, the abuse is to be set aside whereby spouses administer Holy Communion to each other at a Nuptial Mass.

 

[95.]  A lay member of Christ's faithful "who has already received the Most Holy Eucharist may receive it again on the same day only within a Eucharistic Celebration in which he or she is participating, with due regard for the prescriptions of Can. 921 § 2."182

 

[96.]  The practice is reprobated whereby either unconsecrated hosts or other edible or inedible things are distributed during the celebration of Holy Mass or beforehand after the manner of Communion, contrary to the prescriptions of the liturgical books. For such a practice in no way accords with the tradition of the Roman Rite, and carries with it the danger of causing confusion among Christ's faithful concerning the Eucharistic doctrine of the Church. Where there exists in certain places by concession a particular custom of blessing bread after Mass for distribution, proper catechesis should very carefully be given concerning this action. In fact, no other similar practices should be introduced, nor should unconsecrated hosts ever be used for this purpose.

 

3.  The Communion of Priests

[97.]  A Priest must communicate at the altar at the moment laid down by the Missal each time he celebrates Holy Mass, and the concelebrants must communicate before they proceed with the distribution of Holy Communion. The Priest celebrant or a concelebrant is never to wait until the people's Communion is concluded before receiving Communion himself.183

 

[98.]  The Communion of Priest concelebrants should proceed according to the norms prescribed in the liturgical books, always using hosts consecrated at the same 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

 

4.  Communion under Both Kinds

[100.]   So that the fullness of the sign may be made more clearly evident to the faithful in the course of the Eucharistic banquet, lay members of Christ's faithful, too, are admitted to Communion under both kinds, in the cases set forth in the liturgical books, preceded and continually accompanied by proper catechesis regarding the dogmatic principles on this matter laid down by the Ecumenical Council of Trent.186

 

[101.]   In order for Holy Communion under both kinds to be administered to the lay members of Christ's faithful, due consideration should be given to the circumstances, as judged first of all by the diocesan Bishop. It is to be completely excluded where even a small danger exists of the sacred species being profaned.187 With a view to wider co-ordination, the Bishops' Conferences should issue norms, once their decisions have received the recognitio of the Apostolic See through the Congregation for Divine Worship and the Discipline of the Sacraments, especially as regards "the manner of distributing Holy Communion to the faithful under both kinds, and the faculty for its extension".188

 

[102.]  The chalice should not be ministered to lay members of Christ's faithful where there is such a large number of 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 remain to be consumed at the end of the celebration".190 The same is true wherever access to the chalice would be difficult to arrange, or where such a large amount of wine would be required that its certain provenance and quality could only be known with difficulty, or wherever there is not an adequate number of sacred ministers or extraordinary ministers of Holy Communion with proper formation, or where a notable part of the people continues to prefer not to approach the chalice for various reasons, so that the sign of unity would in some sense be negated.

 

[103.]  The norms of the Roman Missal admit the principle that in cases where Communion is administered under both kinds, "the Blood of the Lord may be received either by drinking from the chalice directly, or by intinction, or by means of a tube or a spoon".191 As regards the administering of Communion to lay members of Christ's faithful, the Bishops may exclude Communion with the tube or the spoon where this is not the local custom, though the option of administering Communion by intinction always remains. If this modality is employed, however, hosts should be used which are neither too thin nor too small, and the communicant should receive the Sacrament from the Priest only on the tongue.192

 

[104.] The communicant must not be permitted to intinct the host himself in the chalice, nor to receive the intincted host in the hand. As for the host to be used for the intinction, it should be made of valid matter, also consecrated; it is altogether forbidden to use non-consecrated bread or other matter.

 

[105.]  If one chalice is not sufficient for Communion to be distributed under both kinds to the Priest concelebrants or Christ's faithful, there is no reason why the Priest celebrant should not use several chalices.193 For it is to be remembered that all Priests in celebrating Holy Mass are bound to receive Communion under both kinds. It is praiseworthy, by reason of the sign value, to use a main chalice of larger dimensions, together with smaller chalices.

 

[106.]  However, the pouring of the Blood of Christ after the consecration from one vessel to another is completely to be avoided, lest anything should happen that would be to the detriment of so great a mystery. Never to be used for containing the Blood of the Lord are flagons, bowls, or other vessels that are not fully in accord with the established norms.

 

[107.]  In accordance with what is laid down by the canons, "one who throws away the consecrated species or takes them away or keeps them for a sacrilegious purpose, incurs a latae sententiae excommunication reserved to the Apostolic See; a cleric, moreover, may be punished by another penalty, not excluding dismissal from the clerical state".194 To be regarded as pertaining to this case is any action that is voluntarily and gravely disrespectful of the sacred species. Anyone, therefore, who acts contrary to these norms, for example casting the sacred species into the sacrarium or in an unworthy place or on the ground, incurs the penalties laid down.195 Furthermore all will remember that once the distribution of Holy Communion during the celebration of Mass has been completed, the prescriptions of the Roman Missal are to be observed, and in particular, whatever may remain of the Blood of Christ must be entirely and immediately consumed by the Priest or by another minister, according to the norms, while the consecrated hosts that are left are to be consumed by the Priest at the altar or carried to the place for the reservation of the Eucharist.196

 

[119.] The Priest, once he has returned to the altar after the distribution of Communion, standing at the altar or at the credence table, purifies the paten or ciborium over the chalice, then purifies the chalice in accordance with the prescriptions of the Missal and wipes the chalice with the purificator. Where a Deacon is present, he returns with the Priest to the altar and purifies the vessels. It is permissible, however, especially if there are several vessels to be purified, to leave them, covered as may be appropriate, on a corporal on the altar or on the credence table, and for them to be purified by the Priest or Deacon immediately after Mass once the people have been dismissed. Moreover a duly instituted acolyte assists the Priest or Deacon in purifying and arranging the sacred vessels either at the altar or the credence table. In the absence of a Deacon, a duly instituted acolyte carries the sacred vessels to the credence table and there purifies, wipes and arranges them in the usual way.209

 

1.  The Reservation of the Most Holy Eucharist

[129.]  "The celebration of the Eucharist in the Sacrifice of the Mass is truly the origin and end of the worship given to the Eucharist outside the Mass. Furthermore the sacred species are reserved after Mass principally so that the faithful who cannot be present at Mass, above all the sick and those advanced in age, may be united by sacramental Communion to Christ and His Sacrifice which is offered in the Mass".219 In addition, this reservation also permits the practice of adoring this great Sacrament and offering it the worship due to God. Accordingly, forms of adoration that are not only private but also public and communitarian in nature, as established or approved by the Church herself, must be greatly promoted.220

 

[133.]  A Priest or Deacon, or an extraordinary minister who takes the Most Holy Eucharist when an ordained minister is absent or impeded in order to administer it as Communion for a sick person, should go insofar as possible directly from the place where the Sacrament is reserved to the sick person's home, leaving aside any profane business so that any danger of profanation may be avoided and the greatest reverence for the Body of Christ may be ensured. Furthermore the Rite for the administration of Communion to the sick, as prescribed in the Roman Ritual, is always to be used.226

 

 

[135.]  The faithful "should not omit making visits during the day to the Most Holy Sacrament, as a proof of gratitude, a pledge of love, and a debt of the adoration due to Christ the Lord who is present in it".231 For the contemplation of Jesus present in the Most Holy Sacrament, as a communion of desire, powerfully joins the faithful to Christ, as is splendidly evident in the example of so many Saints.232 "Unless there is a grave reason to the contrary, a church in which the Most Holy Eucharist is reserved should be open to the faithful for at least some hours each day, so that they can spend time in prayer before the Most HolySacrament".233

 

[140.]  It is highly recommended that at least in the cities and the larger towns the diocesan Bishop should designate a church building for perpetual adoration; in it, however, Holy Mass should be celebrated frequently, even daily if possible, while the Exposition should rigorously be interrupted while Mass is being celebrated.238 It is fitting that the host to be exposed for adoration should be consecrated in the Mass immediately preceding the time of adoration, and that it should be placed in the monstrance upon the altar after Communion.239

 

 

1.  The Extraordinary Minister of Holy Communion

[154.]  As has already been recalled, "the only minister who can confect the Sacrament of the Eucharist in persona Christi is a validly ordained Priest".254 Hence the name "minister of the Eucharist" belongs properly to the Priest alone. Moreover, also by reason of their sacred Ordination, the ordinary ministers of Holy Communion are the Bishop, the Priest and the Deacon,255 to whom it belongs therefore to administer Holy Communion to the lay members of Christ's faithful during the celebration of Mass. In this way their ministerial office in the Church is fully and accurately brought to light, and the sign value of the Sacrament is made complete.

 

[155.]  In addition to the ordinary ministers there is the formally instituted acolyte, who by virtue of his institution is an extraordinary minister of Holy Communion even outside the celebration of Mass. If, moreover, reasons of real necessity prompt it, another lay member of Christ's faithful may also be delegated by the diocesan Bishop, in accordance with the norm of law,256 for one occasion or for a specified time, and an appropriate formula of blessing may be used for the occasion. This act of appointment, however, does not necessarily take a liturgical form, nor, if it does take a liturgical form, should it resemble sacred Ordination in any way. Finally, in special cases of an unforeseen nature, permission can be given for a single occasion by the Priest who presides at the celebration of the Eucharist.257

 

[156.]  This function is to be understood strictly according to the name by which it is known, that is to say, that of extraordinary minister of Holy Communion, and not "special minister of Holy Communion" nor "extraordinary minister of the Eucharist" nor "special minister of the Eucharist", by which names the meaning of this function is unnecessarily and improperly broadened.

 

[157.]  If there is usually present a sufficient number of sacred ministers for the distribution of Holy Communion, extraordinary ministers of Holy Communion may not be appointed. Indeed, in such circumstances, those who may have already been appointed to this ministry should not exercise it. The practice of those Priests is reprobated who, even though present at the celebration, abstain from distributing Communion and hand this function over to laypersons.258

 

[158.]  Indeed, the extraordinary minister of Holy Communion may administer Communion only when the Priest and Deacon are lacking, when the Priest is prevented by weakness or advanced age or some other genuine reason, or when the number of faithful coming to Communion is so great that the very celebration of Mass would be unduly prolonged.259 This, however, is to be understood in such a way that a brief prolongation, considering the circumstances and culture of the place, is not at all a sufficient reason.

 

[159.]  It is never allowed for the extraordinary minister of Holy Communion to delegate anyone else to administer the Eucharist, as for example a parent or spouse or child of the sick person who is the communicant.

 

[160.]  Let the diocesan Bishop give renewed consideration to the practice in recent years regarding this matter, and if circumstances call for it, let him correct it or define it more precisely. Where such extraordinary ministers are appointed in a widespread manner out of true necessity, the diocesan Bishop should issue special norms by which he determines the manner in which this function is to be carried out in accordance with the law, bearing in mind the tradition of the Church.

 

165.]  It is necessary to avoid any sort of confusion between this type of gathering and the celebration of theEucharist.271 The diocesan Bishops, therefore, should prudently discern whether Holy Communion ought to be distributed in these gatherings. The matter would appropriately be determined in view of a more ample co-ordination in the Bishops' Conference, to be put into effect after the recognitio of the acts by the Apostolic See through the Congregation for Divine Worship and the Discipline of the Sacraments. It will be preferable, moreover, when both a Priest and a Deacon are absent, that the various parts be distributed among several faithful rather than having a single lay member of the faithful direct the whole celebration alone. Nor is it ever appropriate to refer to any member of the lay faithful as "presiding" over the celebration.

 

[166.]  Likewise, especially if Holy Communion is distributed during such celebrations, the diocesan Bishop, to whose exclusive competence this matter pertains, must not easily grant permission for such celebrations to be held on weekdays, especially in places where it was possible or would be possible to have the celebration of Mass on the preceding or the following Sunday. Priests are therefore earnestly requested to celebrate Mass daily for the people in one of the churches entrusted to their care.

 

 

 

 

Chirograph of John Paul II—no references

 

JPII Address

Christian joy expressed in song must mark every day of the week and ring out strongly on Sunday, the "Lord's Day", with a particularly joyful note. There is a close link between music and song, on the one hand, and between contemplation of the divine mysteries and prayer, on the other. The criterion that must inspire every composition and performance of songs and sacred music is the beauty that invites prayer. When song and music are signs of the Holy Spirit's presence and action, they encourage, in a certain way, communion with the Trinity. The liturgy then becomes an "opus Trinitatis". "Singing in the liturgy" must flow from "sentire cum Ecclesia". Only in this way do union with God and artistic ability blend in a happy synthesis in which the two elements -- song and praise -- pervade the entire liturgy.

 

Paschale Solemnitatis

[Section on Easter Vigil] 91. Great care should be taken that this eucharistic liturgy is not celebrated in haste, indeed, all the rites and words must be given their full force: the general intercessions, in which the neophytes for the first time as members of the faithful exercise their priesthood; [99] the procession at the offertory, in which the neophytes, if there are any, take part; the first, second, or third Eucharistic Prayer, preferably sung, with the proper embolisms; [100] and finally eucharistic communion as the moment of full participation in the mystery that is being celebrated. It is appropriate that at communion there be sung Psalm 117 with the antiphon "Pascha nostrum" or Psalm 33 with the antiphon "Alleluia, alleluia, alleluia" or some other song of Easter exultation.

 

92. It is fitting that in the communion of the Easter Vigil, full expression be given to the symbolism of the Eucharist, namely, by consuming the Eucharist under the species of both bread and wine. The local ordinaries will consider the appropriateness of such a concession and its ramifications. [101]

 

103. Throughout the Easter season, the neophytes should be assigned their own special place among the faithful. All neophytes should endeavor to participate at Mass along with their godparents. In the homily and, according to local circumstances, in the General Intercessions, mention should be made of them. Some celebration should be held to conclude the period of mystagogical catechesis on or about Pentecost Sunday, depending upon local custom. [108] It is also appropriate that children receive their first communion on one or other of the Sundays of Easter.

 

104. During Easter time, pastors should instruct the faithful who have been already initiated into the Eucharist on the meaning of the Church's precept concerning the reception of Holy Communion during this period. [109] It is highly recommended that communion also be brought to the sick, especially during the Easter octave.

 

1975 GIRM

 

Prayers And Other Parts Assigned To The Priest

10. Among the parts assigned to the priest, the eucharistic prayer is preeminent; it is the high point of the entire celebration. Next are the prayers: the opening prayer or collect, the prayer over the gifts, and the prayer after communion. The priest, presiding over the assembly in the person of Christ, addresses these prayers to God in the name of the entire holy people and all present.[19] Thus there is good reason to call them "the presidential prayers."

 

13. The use of the vernacular in the liturgy may certainly be considered an important means for presenting more clearly the catechesis on the mystery that is part of the celebration itself. Nevertheless, Vatican Council II also ordered the observance of certain directives, prescribed by the Council of Trent but not obeyed everywhere.

Among these are the obligatory homily on Sundays and holydays[17] and the permission to interpose some commentary during the sacred rites themselves.[18]

 

Above all, Vatican Council II strongly endorsed "that more complete form of participation in the Mass by which the faithful, after the priest's communion, receive the Lord's body from the same sacrifice."[19] Thus the Council gave impetus to the fulfillment of the further desire of the Fathers of Trent that for fuller participation in the holy eucharist "the faithful present at each Mass should communicate not only by spiritual desire but also by sacramental communion."

 

14. Moved by the same spirit and pastoral concern, Vatican Council II was able to reevaluate the Tridentine norm on communion under both kinds. No one today challenges the doctrinal principles on the completeness of eucharistic communion under the form of bread alone. The Council thus gave permission for the reception of communion under both kinds on some occasions, because this more explicit form of the sacramental sign offers a special means of deepening the understanding of the mystery in which the faithful are taking part.

 

Other Texts In The Celebration

14. Since by nature the celebration of Mass has the character of being the act of a community,[22] both the dialogues between celebrant and congregation and the acclamations take on special value;[23] they are not simply outward signs of the community's celebration, but the means of greater communion between priest and people.

 

17. Finally, of the other texts:

a. Some constitute an independent rite or act, such as the "Gloria," the responsorial psalm, the "Alleluia" verse and the verse before the

gospel, the "Sanctus," the memorial acclamation, and the song after communion.

b. Others accompany another rite, such as the songs at the entrance, at the preparation of the gifts, at the breaking of the bread ("Agnus Dei"), and at communion.

 

 

21. For the sake of uniformity in movement and posture, the people should follow the directions given during the celebration by the deacon, the priest, or another minister. Unless other provision is made, at every Mass the people should stand from the beginning of the entrance song or when the priest enters until the end of the opening prayer or collect; for the singing of the Alleluia before the gospel; while the gospel is proclaimed; during the profession of faith and the general intercessions; from the prayer over the gifts to the end of the Mass, except at the places indicated later in this paragraph. They should sit during the readings before the gospel and during the responsorial psalm, for the homily and the presentation of the gifts, and, if this seems helpful, during the period of silence after communion. They should kneel at the consecration unless prevented by the lack of space, the number of people present, or some other good reason.

But it is up to the conference of bishops to adapt the actions and postures described in the Order of the Roman Mass to the customs of the people.[29] But the conference must make sure that such adaptations correspond to the meaning and character of each part of the celebration.

22. Included among the external actions of the Mass are those of the priest going to the altar, of the faithful presenting the gifts, and their coming forward to receive communion. While the songs proper to these movements are being sung, they should be carried out becomingly in keeping with the norms prescribed for each.

 

Silence

23. Silence should be observed at the designated times as part of the celebration.[30] Its function depends on the time it occurs in each part of the celebration. Thus at the penitential rite and again after the invitation to pray, all recollect themselves; at the conclusion of a reading or the homily, all meditate briefly on what has been heard; after communion, all praise God in silent prayer.

 

32. Next the priest invites the people to pray and together with him they observe a brief silence so that they may realize they are in God's presence and may call their petitions to mind. The priest then says the opening prayer, which custom has named the "collect." This expresses the theme of the celebration and the priest's words address a petition to God the Father through Christ in the Holy Spirit.

The people make the prayer their own and give their assent by the acclamation, "Amen."

In the Mass only one opening prayer is said; this rule applies also to the prayer over the gifts and the prayer after communion.

The opening prayer ends with the longer conclusion, namely:

-if the prayer is directed to the Father: "We ask this (Grant this) through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever";

-if it is directed to the Father, but the Son is mentioned at the end: "Who lives and reigns with you and the Holy Spirit, one God, for ever and ever";

-if directed to the Son: "You live and reign with the Father and the Holy Spirit, one God, for ever and ever."

The prayer over the gifts and the prayer after communion end with the shorter conclusion, namely:

-if the prayer is directed to the Father: "We ask this (Grant this) through Christ our Lord";

-if it is directed to the Father, but the Son is mentioned at the end: "Who lives and reigns with you for ever and ever";

-if it is directed to the Son: "You live and reign for ever and ever."

 

48. At the last supper Christ instituted the sacrifice and paschal meal that make the sacrifice of the cross to be continuously present in the Church, when the priest, representing Christ the Lord, carries out what the Lord did and handed over to his disciples to do in his memory.[40]

Christ took the bread and the cup and gave thanks; he broke the bread and gave it to his disciples, saying: "Take and eat, this is my body." Giving the cup, he said: "Take and drink, this is the cup of my blood. Do this in memory of me." Accordingly, the Church has planned the celebration of the eucharistic liturgy around the parts corresponding to these words and actions of Christ:

1. In the preparation of the gifts, the bread and the wine with water are brought to the altar, that is, the same elements that Christ used.

2. In the eucharistic prayer thanks is given to God for the whole work of salvation and the gifts of bread and wine become the body and blood of Christ.

3. Through the breaking of the one bread the unity of the faithful is expressed and through communion they receive the Lord's body and blood in the same way the apostles received them from Christ's own hands.

 

55. The chief elements making up the eucharistic prayer are these:

a. Thanksgiving (expressed especially in the preface): in the name of the entire people of God, the priest praises the Father and gives thanks to him for the whole work of salvation or for some special aspect of it that corresponds to the day, feast, or season.

b. Acclamation: joining with the angels, the congregation sings or recites the "Sanctus" This acclamation is an intrinsic part of the eucharistic prayer and all the people join with the priest in singing or reciting it.

c. Epiclesis: in special invocations the Church calls on God's power and asks that the gifts offered by human hands be consecrated, that is, become Christ's body and blood, and that the victim to be received in communion be the source of salvation for those who will partake.

d. Institution narrative and consecration: in the words and actions of Christ, that sacrifice is celebrated which he himself instituted at the Last Supper, when, under the appearances of bread and wine, he offered his body and blood, gave them to his apostles to eat and drink, then commanded that they carry on this mystery.

e. Anamnesis: in fulfillment of the command received from Christ through the apostles, the Church keeps his memorial by recalling especially his passion, resurrection, and ascension.

f. Offering: in this memorial, the Church-and in particular the Church here and now assembled-offers the spotless victim to the Father in the Holy Spirit. The Church's intention is that the faithful not only offer this victim but also learn to offer themselves and so to surrender themselves, through Christ the Mediator, to an ever more complete union with the Father and with each other, so that at last God may be all in all.[42]

g. Intercessions: the intercessions make it clear that the eucharist is celebrated in communion with the entire Church of heaven and earth and that the offering is made for the Church and all its members, living and dead, who are called to share in the salvation and redemption purchased by Christ's body and blood.

h. Final doxology: the praise of God is expressed in the doxology, to which the people's acclamation is an assent and a conclusion.

The eucharistic prayer calls for all to listen in silent reverence, but also to take part through the acclamations for which the rite makes provision.

 

56. Since the eucharistic celebration is the paschal meal, it is right that the faithful who are properly disposed receive the Lord's body and blood as spiritual food as he commanded.[43] This is the purpose of the breaking of bread and the other preparatory rites that lead directly to the communion of the people:

a. Lord's Prayer: this is a petition both for daily food, which for Christians means also the eucharistic bread, and for the forgiveness of sin, so that what is holy may be given to those who are holy. The priest offers the invitation to pray, but all the faithful say the prayer with him; he alone adds the embolism, "Deliver us," which the people conclude with a doxology. The embolism, developing the last petition of the Lord's Prayer, begs on behalf of the entire community of the faithful deliverance from the power of evil. The invitation, the prayer itself, the embolism, and the people's doxology are sung or are recited aloud.

b. Rite of peace: before they share in the same bread, the faithful implore peace and unity for the Church and for the whole human family and offer some sign of their love for one another.

The form the sign of peace should take is left to the conference of bishops to determine, in accord with the culture and customs of the people.

c. Breaking of the bread: in apostolic times this gesture of Christ at the last supper gave the entire eucharistic action its name. This rite is not simply functional, but is a sign that in sharing in the one bread of life which is Christ we who are many are made one body (see 1 Cor 10:17).

d. Commingling: the celebrant drops a part of the host into the chalice.

e. "Agnus Dei": during the breaking of the bread and the commingling, the "Agnus Dei" is as a rule sung by the choir or cantor with the congregation responding; otherwise it is recited aloud. This invocation may be repeated as often as necessary to accompany the breaking of the bread. The final reprise concludes with the words, "grant us peace."

f. Personal preparation of the priest: the priest prepares himself by the prayer, said softly, that he may receive Christ's body and blood to good effect. The faithful do the same by silent prayer.

g. The priest then shows the eucharistic bread for communion to the faithful and with them recites the prayer of humility in words from the Gospels.

h. It is most desirable that the faithful receive the Lord's body from hosts consecrated at the same Mass and that, in the instances when it is permitted, they share in the chalice. Then even through the signs communion will stand out more clearly as a sharing in the sacrifice actually being celebrated.[44]

i. During the priest's and the faithful's reception of the sacrament the communion song is sung. Its function is to express outwardly the communicants' union in spirit by means of the unity of their voices, to give evidence of joy of heart, and to make the procession to receive Christ's body more fully an act of community. The song begins when the priest takes communion and continues for as long as seems appropriate while the faithful receive Christ's body. But the communion song should be ended in good time whenever there is to be a hymn after communion.

An antiphon from the "Graduale Romanum" may also be used, with or without the psalm, or an antiphon with psalm from "The Simple Gradual" or another suitable song approved by the conference of bishops. It is sung by the choir alone or by the choir or cantor with the congregation.

If there is no singing, the communion antiphon in the Missal is recited either by the people, by some of them, or by a reader. Otherwise the priest himself says it after he has received communion and before he gives communion to the faithful.

j. After communion, the priest and people may spend some time in silent prayer. If desired, a hymn, psalm, or other song of praise may be sung by the entire congregation.

k. In the prayer after communion, the priest petitions for the effects of the mystery just celebrated and by their acclamation, Amen, the people make the prayer their own.

 

 

65. The acolyte is instituted to serve at the altar and to assist the priest and deacon. In particular it is for him to prepare the altar and the vessels and, as a special minister of the eucharist, to give communion to the faithful.

 

68. As for other ministers, some perform different functions inside the sanctuary, others outside.

The first kind include those deputed as special ministers to administer communion[54] and those who carry the missal, the cross, candles, the bread, wine, water, and the thurible.

The second kind include:

a. The commentator. This minister provides explanations and commentaries with the purpose of introducing the faithful to the celebration and preparing them to understand it better. The commentator's remarks must be meticulously prepared and marked by a simple brevity.

In performing this function the commentator stands in a convenient place visible to the faithful, but it is preferable that this not be at the lectern where the Scriptures are read.

b. Those who, in some places, meet the people at the church entrance, seat them, and direct processions.

c. Those who take up the collection.

 

80. The following are also to be prepared:

a. next to the priest's chair: the missal and, as may be useful, a book with the chants;

b. at the lectern: the lectionary;

c. on a side table: the chalice, corporal, purificator, and, if useful, a pall; a paten and ciboria, if needed, with the bread for the communion of the ministers and the people, together with cruets containing wine and water, unless all of these are brought in by the faithful at the presentation of the gifts; communion plate for the communion of the faithful; the requisites for the washing of hands. The chalice should be covered with a veil, which may always be white.

 

117. He then takes the paten or a ciborium and goes to the communicants. If communion is given only under the form of bread, he raises the eucharistic bread slightly and shows it to each one, saying: "The body of Christ."

The communicants reply: "Amen" and, holding the communion plate under their chin, receive the sacrament.

118. For communion under both kinds, the rite described in nos. 240-252 is followed.

119. The communion song is begun while the priest is receiving the sacrament (see no. 56 i).

120. After communion the priest returns to the altar and collects any remaining particles. Then, standing at the side of the altar or at a side table, he purifies the paten or ciborium over the chalice, then purifies the chalice, saying quietly: "Lord, may I receive these gifts," etc., and dries it with a purificator. If this is done at the altar, the vessels are taken to a side table by a minister. It is also permitted, especially if there are several vessels to be purified, to leave them, properly covered and on a corporal, either at the altar or at a side table and to purify them after Mass when the people have left.

121. Afterward the priest may return to the chair. A period of silence may now be observed, or a hymn of praise or a psalm may be sung (see no. 56 j).

122. Then, standing at the altar or at the chair and facing the people, the priest says, with hands outstretched: "Let us pray."

There may be a brief period of silence, unless this has been already observed immediately after communion. He recites the prayer after communion, at the end of which the people make the response: "Amen."

 

137. After the priest's communion, the deacon receives under both kinds and then assists the priest in giving communion to the people. But if communion is given under both kinds, the deacon ministers the chalice to the communicants and is the last to drink from it.

138. After communion, the deacon returns to the altar with the priest and collects any remaining fragments. He then takes the chalice and other vessels to the side table, where he purifies them and arranges them in the usual way; the priest returns to the chair. But it is permissible to leave the vessels to be purified, properly covered and on a corporal, at a side table and to purify them after Mass, when the people have left.

 

139. Following the prayer after communion, if there are any brief announcements, the deacon may make them, unless the priest prefers to do so himself.

 

146. The acolyte may assist the priest as a special minister in giving communion to the people.[61] If communion is given under both kinds, the acolyte ministers the chalice to the communicants or he holds the chalice when communion is given by intinction.

147. After communion, the acolyte helps the priest or deacon to purify and arrange the vessels. If no deacon is present, the acolyte takes the vessels to the side table, where he purifies and arranges them.

152. If there is no entrance song or communion song and the antiphons in the Missal are not said by the faithful, the reader recites them at the proper time.

 

195. During the "Agnus Dei," some of the concelebrants may help the principal celebrant break the eucharistic bread for communion, both for the concelebrants and for the congregation.

 

201. If communion is received directly from the chalice, either of two procedures may be followed.

a. The principal celebrant takes the chalice and says quietly: "May the blood of Christ bring me to everlasting life."

He drinks a little and hands the chalice to the deacon or a concelebrant. Then he gives communion to the faithful or returns to the chair. The concelebrants approach the altar one by one or, if two chalices are used, two by two. They drink the blood of Christ and return to their seats. The deacon or a concelebrant wipes the chalice with a purificator after each concelebrant communicates.

b. The principal celebrant stands at the middle of the altar and drinks the blood of Christ in the usual manner.

But the concelebrants may receive the blood of the Lord while remaining in their places. They drink from the chalice presented by the deacon or by one of their number, or else passed from one to the other. Either the one who drinks from the chalice or the one who presents it always wipes it off. After communicating, each one returns to his seat.

202. If communion is received through a tube, this is the procedure. The principal celebrant takes the tube and says softly: "May the blood of Christ bring me to everlasting life." He drinks a little and immediately cleans the tube by sipping some water from a container at hand on the altar, then places the tube on the paten. The deacon or one of the concelebrants puts the chalice at a convenient place in the middle of the altar or at the right side on another corporal. A container of water for purifying the tubes is placed near the chalice, with a paten to hold them afterward.

The concelebrants come forward one by one, take a tube, and drink a little from the chalice. They then purify the tube, by sipping a little water, and place it on the paten.

203. If communion is received by using a spoon, the same procedure is followed as for communion with a tube. But care is to be taken that after each communion the spoon is placed in a container of water. After communion has been completed, the acolyte carries this container to a side table to wash and dry the spoons.

204. The deacon receives communion last. He then drinks what remains in the chalice and takes it to the side table. There he or the acolyte washes and dries the chalice and arranges it in the usual way.

205. The concelebrants may also receive from the chalice at the altar immediately after receiving the body of the Lord.

In this case the principal celebrant receives under both kinds as he would when celebrating Mass alone, but for the communion from the chalice he follows the rite that in each instance has been decided on for the concelebrants.

After the principal celebrant's communion, the chalice is placed on another corporal at the right side of the altar. The concelebrants come forward one by one, genuflect, and receive the body of the Lord; then they go to the side of the altar and drink the blood of the Lord, following the rite decided upon, as has just been said.

The communion of the deacon and the purification of the chalice take place as already described.

206. If the concelebrants receive communion by intinction, the principal celebrant receives the body and blood of the Lord in the usual way, making sure that enough remains in the chalice for their communion. Then the deacon or one of the concelebrants arranges the paten with the eucharistic bread and the chalice conveniently in the center of the altar or at the right side on another corporal. The concelebrants approach the altar one by one, genuflect, and take a particle, dip part of it into the chalice, and, holding a paten under their chin, communicate. Afterward they return to their places as at the beginning of Mass.

The deacon receives communion also by intinction and to the concelebrant's words: "The body and blood of Christ," makes the response: "Amen."

At the altar the deacon drinks all that remains in the chalice, takes it to the side table and there he or the acolyte purifies and dries it, then arranges it in the usual way.

[In Masses without a Congregation] 227. After the commingling, the priest says softly the prayer, "Lord Jesus Christ, Son of the Living God," or "Lord Jesus Christ, with faith in your love and mercy."

Then he genuflects and takes the eucharistic bread. If the server is to receive communion, the priest turns to him and, holding the eucharistic bread a little above the paten, says: "This is the Lamb of God," adding once with the server: "Lord, I am not worthy."

Facing the altar, the priest then receives the body of Christ. If the server is not receiving communion, the priest, after making a genuflection, takes the host and, facing the altar, says once quietly: "Lord, I am not worthy," and eats the body of Christ. The blood of Christ is received in the way described in the Order of Mass with a congregation.

228. Before giving communion to the server, the priest says the communion antiphon.

 

230. After the purification of the chalice, the priest may observe a period of silence. Then he says the prayer after communion.

 

General Rules

 

233. Three genuflections are made during Mass: after the showing of the eucharistic bread, after the showing of the chalice, and before communion.

If there is a tabernacle with the blessed sacrament in the sanctuary, a genuflection is made before and after Mass and whenever anyone passes in front of the blessed sacrament.

 

237. Whenever a particle of the eucharistic bread adheres to his fingers, especially after the breaking of the bread or the communion of the people, the priest cleanses his fingers over the paten or, if necessary, washes them. He also gathers any particles that may fall outside the paten.

238. The vessels are purified by the priest or else by the deacon or acolyte after the communion or after Mass, if possible at a side table. Wine and water or water alone are used for the purification of the chalice, then drunk by the one who purifies it. The paten is usually to be wiped with the purificator.

Communion Under Both Kinds

240. Holy communion has a more complete form as a sign when it is received under both kinds. For in this manner of reception a fuller light shines on the sign of the eucharistic banquet. Moreover there is a clearer expression of that will by which the new and everlasting covenant is ratified in the blood of the Lord and of the relationship of the eucharistic banquet to the eschatological banquet in the Father's kingdom.[68]

241. For the faithful who take part in the rite or are present at it, pastors should take care to call to mind as clearly as possible Catholic teaching according to the Council of Trent on the manner of communion. Above all they should instruct the people that according to Catholic faith Christ, whole and entire, as well as the true sacrament are received even under one kind only; that, therefore, as far as the effects are concerned, those who receive in this manner are not deprived of any grace necessary for salvation.[69]

Pastors are also to teach that the Church has power in its stewardship of the sacraments, provided their substance remains intact. The Church may make those rules and changes that, in view of the different conditions, times, and places, it decides to be in the interest of reverence for the sacraments or the well-being of the recipients.[70] At the same time the faithful should be guided toward a desire to take part more intensely in a sacred rite in which the sign of the eucharistic meal stands out more explicitly.

242. At the discretion of the Ordinary and after the prerequisite catechesis, communion from the chalice is permitted in the case of:[71]

1. newly baptized adults at the Mass following their baptism; adults at the Mass at which they receive confirmation; baptized persons who are being received into the full communion of the Church;

2. the bride and bridegroom at their wedding Mass;

3. deacons at the Mass of their ordination;

4. an abbess at the Mass in which she is blessed; those consecrated to a life of virginity at the Mass of their consecration; professed religious, their relatives, friends, and the other members of their community at the Mass of first or perpetual vows or renewal of vows;

5. those who receive institution for a certain ministry at the Mass of their institution; lay missionary helpers at the Mass in which they publicly receive their mission; others at the Mass in which they receive an ecclesiastical mission;

6. the sick person and all present at the time viaticum is to be administered when Mass is lawfully celebrated in the sick person's home;

7. the deacon and ministers who exercise their office at Mass;

8. when there is a concelebration, in the case of:

a. all who exercise a liturgical function at this concelebration and also all seminarians present;

b. in their churches or oratories, all members of institutes professing the evangelical counsels and other societies whose members dedicate themselves to God by religious vows or by an offering or promise; also all those who reside in the houses of members of such institutes and societies;

9. priests who are present at major celebrations and are not able to celebrate or concelebrate;

10. all who make a retreat at a Mass in which they actively participate and which is specially celebrated for the group; also all who take part in the meeting of any pastoral body at a Mass the celebrate as a group;

11. those listed in nos. 2 and 4, at Masses celebrating their jubilees;

12. godparents, relatives, wife or husband, and lay catechists of newly baptized adults at the Mass of their initiation;

13. relatives, friends, and special benefactors who take part in the Mass of a newly ordained priest;

14. members of communities at the conventual or community Mass, in accord with the provisions of this Instruction no. 76.

Further, the conferences of bishops have the power to decide to what extent and under what considerations and conditions Ordinaries may allow communion under both kinds in other instances that are of special significance in the spiritual life of any community or group of the faithful.

Within such limits, Ordinaries may designate the particular instances, but on condition that they grant permission not indiscriminately but for clearly defined celebrations and that they point out matters for caution. They are also to exclude occasions when there will be a large number of communicants. The groups receiving this permission must also be specific, well-ordered, and homogeneous.

243. Preparations for giving communion under both kinds:

a. If communion is received from the chalice with a tube, silver tubes are needed for the celebrant and each communicant. There should also be a container of water for purifying the tubes and a paten on which to put them afterward.

b. If communion is given with a spoon, only one spoon is necessary.

c. If communion is given by intinction, care is to be taken that the eucharistic bread is not too thin or too small, but a little thicker than usual so that after being partly dipped into the precious blood it can still easily be given to the communicant.

 

 

1. Rite Of Communion Under Both Kinds Directly From The Chalice

244. If there is a deacon or another assisting priest or an acolyte:

a. The celebrant receives the Lord's body and blood as usual, making sure enough remains in the chalice for the other communicants. He wipes the outside of the chalice with a purificator.

b. The priest gives the chalice with purificator to the minister and himself takes the paten or ciborium with the hosts; then both station themselves conveniently for the communion of the people.

c. The communicants approach, make the proper reverence, and stand in front of the priest. Showing the host he says: "The body of Christ."

The communicant answers: "Amen" and receives the body of Christ from the priest.

d. The communicant then moves to the minister of the chalice and stands before him. The minister says: "The blood of Christ," the communicant answers: "Amen," and the minister holds out the chalice with purificator. For the sake of convenience, communicants may raise the chalice to their mouth themselves. Holding the purificator under the mouth with one hand, they drink a little from the chalice, taking care not to spill it, and then return to their place. The minister wipes the outside of the chalice with the purificator.

e. The minister places the chalice on the altar after all who are receiving under both kinds have drunk from it. If there are others who are not receiving communion under both kinds, the priest gives these communion, then returns to the altar. The priest or minister drinks whatever remains in the chalice and carries out the usual purifications.

245. If there is no deacon, other priest, or acolyte:

a. The priest receives the Lord's body and blood as usual, making sure enough remains in the chalice for the other communicants. He wipes the outside of the chalice with the purificator.

b. The priest then stations himself conveniently for communion and distributes the body of Christ in the usual way to all who are receiving under both kinds. The communicants approach, make the proper reverence, and stand in front of the priest. After receiving the body of Christ, they step back a little.

c. After all have received, the celebrant places the ciborium on the altar and takes the chalice with the purificator. All those receiving from the chalice come forward again and stand in front of the priest. He says: "The blood of Christ," the communicant answers: Amen, and the priest presents the chalice with purificator. The communicants hold the purificator under their mouth with one hand, taking care that none of the precious blood is spilled, drink a little from the chalice, and then return to their place. The priest wipes the outside of the chalice with the purificator.

d. After the communion from the chalice, the priest places it on the altar and if there are others receiving under one kind only, he gives them communion in the usual way, then returns to the altar. He drinks whatever remains in the chalice and carries out the usual purifications.

 

 

2. Rite Of Communion Under Both Kinds By Intinction

246. If there is a deacon, another priest assisting, or an acolyte present:

a. The priest hands this minister the chalice with purificator and he himself takes the paten or ciborium with the hosts. The priest and the minister of the chalice station themselves conveniently for distributing communion.

b. The communicants approach, make the proper reverence, stand in front of the priest, and hold the communion plate below their chin. The celebrant dips a particle into the chalice and, showing it, says: "The body and blood of Christ."

The communicants respond: "Amen," receive communion from the priest, and return to their place.

c. The communion of those who do not receive under both kinds and the rest of the rite take place as already described.

247. If there is no deacon, assisting priest, or acolyte present:

a. After drinking the blood of the Lord, the priest takes the ciborium, or paten with the hosts, between the index and middle fingers of one hand and holds the chalice between the thumb and index finger of the same hand. Then he stations himself conveniently for communion.

b. The communicants approach, make the proper reverence, stand in front of the priest, and hold a plate beneath their chin. The priest takes a particle, dips it into the chalice, and, showing it, says: "The body and blood of Christ."

The communicants respond: "Amen," receive communion from the priest, and return to their place.

c. It is also permitted to place a small table covered with a cloth and corporal at a suitable place. The priest places the chalice or ciborium on the table in order to make the distribution of communion easier.

d. The communion of those who do not receive under both kinds, the consumption of the blood remaining in the chalice, and the purifications take place as already described.

 

 

3. Rite Of Communion Under Both Kinds Using A Tube

248. In this case the priest celebrant also uses a tube when receiving the blood of the Lord.

249. If there is a deacon, another assisting priest, or an acolyte present:

a. For the communion of the body of the Lord, everything is done as described in nos. 224 b and c.

b. The communicant goes to the minister of the chalice and stands in front of him. The minister says: "The blood of Christ" and the communicant responds: "Amen."

The communicant receives the tube from the minister, places it in the chalice, and drinks a little. The communicant then removes the tube, careful not to spill any drops, and places it in a container of water held by the minister. The communicant sips a little water to purify the tube, then puts it into another container presented by the minister.

250. If there is no deacon, other assisting priest, or acolyte present, the priest celebrant offers the chalice to each communicant in the way described already for communion from the chalice (no. 245). The minister standing next to him holds the container of water for purifying the tube.

 

 

4. Rite Of Communion Under Both Kinds Using A Spoon

251. If a deacon, another assisting priest, or an acolyte is present, he holds the chalice and, saying: "The blood of Christ," ministers the blood of the Lord with a spoon to the individual communicants, who hold the plate beneath their chin. He is to take care that the spoon does not touch the lips or tongue of the communicants.

252. If there is no deacon, other assisting priest, or acolyte present, the priest celebrant himself gives them the Lord's blood, after all receiving communion under both kinds have received the Lord's body.

286. If the priest notices after the consecration or as he receives communion that water instead of wine was poured into the chalice, he pours the water into another container, then pours wine with water into the chalice and consecrates it. He says only the part of the institution narrative related to the consecration of the chalice, without being obliged to consecrate the bread again.

 

 

323. In any Mass the prayers belonging to that Mass are used, unless otherwise noted.

In Masses on a memorial, however, the opening prayer or collect may be from the Mass itself or from the common; the prayer over the gifts and prayer after communion, unless they are proper, may be taken either from the common or from the weekdays of the current season.

On the weekdays in Ordinary Time, the prayers may be taken from the preceding Sunday; from another Sunday in Ordinary Time, or from the prayers for various needs and occasions listed in the Missal. It is always permissible even to use the opening prayer from these Masses.

This provides a rich collection of texts that create an opportunity continually to rephrase the themes of prayer for the liturgical assembly and also to adapt the prayer to the needs of the people, the Church, and the world. During the more important seasons of the year, however, the proper seasonal prayers appointed for each day in the Missal already make this adaptation.

 

 

Song

324. The norms laid down in their proper places are to be observed for the choice of chants between the readings and the songs for the processions at the entrance, presentation of the gifts, and communion.

 

335. The Church offers Christ's paschal sacrifice for the dead so that on the basis of the communion existing between all Christ's members, the petition for spiritual help on behalf of some members may bring others comforting hope.

 

339. All the faithful, and especially the family, should be urged to share in the eucharistic sacrifice offered for the deceased person by receiving communion.

 

340. If the funeral Mass is directly joined to the burial rite, once the prayer after communion has been said and omitting the rite of dismissal, the rite of final commendation or of farewell takes place, but only when the body is present.

 

Voluntati Obsequens—no references

 

Liturgicae Instaurationes

3. The liturgical texts themselves, composed by the Church, are to be treated with the highest respect. No one, then, may take it on himself to make changes, substitutions, deletions, or additions. [12]

 

a. There is special reason to keep the Order of Mass intact. Under no consideration, not even the pretext of singing the Mass, may the official translations of its formularies be altered. There are, of course, optional forms, noted in the context of the various rites, for certain parts of the Mass: the penitential rite, the eucharistic prayers, acclamations, final blessing.

 

b. Sources for the entrance and communion antiphons are: the Graduale romanum, The Simple Gradual, the Roman Missal, and the compilations approved by the conferences of bishops. In choosing chants for Mass, the conferences should take into account not only suitability to the times and differing circumstances of the liturgical services, but also the needs of the faithful using them.

 

c. Congregational singing is to be fostered by every means possible, even by use of new types of music suited to the culture of the people and to the contemporary spirit. The conferences of bishops should authorize a list of songs that are to be used in Masses with special groups, for example, with youth or children, and that in text, melody, rhythm, and instrumentation are suited to the dignity and holiness of the place and of divine worship.

 

The Church does not bar any style of sacred music from the liturgy [13]. Still, not every style or the sound of every song or instrument deserves equal status as an aid to prayer and an expression of the mystery of Christ. All musical elements have as their one purpose the celebration of divine worship. They must, then, possess sacredness and soundness of form[14], fit in with the spirit of the liturgical service and the nature of its particular parts; they must not be a hindrance to an intense participation of the assembly [15] but must direct the mind's attention and the heart's sentiments toward the rites.

 

More specific determinations belong to the conferences of bishops or where there are no general norms as yet, to the bishop within his diocese [16]. Every attention is to be given to the choice of musical instruments; limited in number and suited to the region and to community culture, they should prompt devotion and not be too loud.

 

d. Broad options are given for the choice of prayers. Especially on weekdays in Ordinary Time the sources are any one of the Mass prayers from the thirty-four weeks of Ordinary Time or the prayers from the Masses for Various Occasions [17] or from the votive Masses.

 

For translations of the prayers the conferences of bishops are empowered to use the special norms in no. 34 of the Instruction on translations of liturgical texts for celebrations with a congregation, issued by the Consilium, January 25, 1969 [18].

 

e. As for readings, besides those assigned for every Sunday, feast, and weekday, there are many others for use in celebrating the sacraments or for other special occasions. In Masses for special groups the option is granted to choose texts best suited to the particular celebration, as long as they come from an authorized lectionary [19].

 

f. The priest may say a very few words to the congregation at the beginning of the Mass and before the readings, the preface, and the dismissal [20], but should give no instruction during the eucharistic prayer. Whatever he says should be brief and to the point, thought out ahead of time. Any other instructions that might be needed should be the responsibility of the "moderator" of the assembly, who is to avoid going on and on and say only what is strictly necessary.

 

g. The general intercessions in addition to the intentions for the Church, the world, and those in need may properly include one pertinent to the local community. That will forestall adding intentions to Eucharistic Prayer I (Roman Canon) in the commemorations of the living and the dead. Intentions for the general intercessions are to be prepared and written out beforehand and in a form consistent with the genre of the prayer[21]. The reading of the intentions may be assigned to one or more of those present at the liturgy.

 

Used intelligently, these faculties afford such broad options that there is no reason for resorting to individualistic creations Accordingly priests are instructed to prepare their celebrations with their mind on the actual circumstances and the spiritual needs of the people and with faithful adherence to the limits set by the General Instruction of the Roman Missal.

 

 

5. The bread for eucharistic celebration is bread of wheat and, in keeping with the age-old custom of the Latin Church, unleavened [24].

 

Its authenticity as sign requires that the bread have the appearance of genuine food to be broken and shared in together. At the same time the bread -- whether the small host for communion of the faithful or the larger hosts to be broken into parts -- is always to be made in the traditional shape, in keeping with the norm of the General Instruction of the Roman Missal.[25]

 

The need for greater authenticity relates to color, taste, and thickness rather than to shape. Out of reverence for the sacrament the eucharistic bread should be baked with great care, so that the breaking can be dignified and the eating not offensive to the sensibilities of the people. Bread that tastes of uncooked flour or that becomes quickly so hard as to be inedible is not to be used. As befits the sacrament, the breaking of the consecrated bread, the taking of the consecrated bread and wine in communion, and the consuming of leftover hosts after communion should be done with reverence [26].

 

 

6. In its sacramental sign value communion under both kinds expresses a more complete sharing by the faithful [27]. Its concession has as limits the determinations of the General Instruction of the Roman Missal (no. 242) and the norm of the Instruction of the Congregation for Divine Worship, Sacramentali Communione, on the extension of the faculty for administering communion under both kinds, June 29, 1970. b

 

a. Ordinaries are not to grant blanket permission but, within the limits set by the conference of bishops, are to specify the instances and celebrations for this form of communion. To be excluded are occasions when the number of communicants is great. The permission should be for specific, structured, and homogeneous assemblies.

 

b. A thorough catechesis is to precede admittance to communion under both kinds so that the people will fully perceive its significance.

 

c. Priests, deacons, or acolytes who have received institution should be present to offer communion from the chalice. If there are none of these present, the rite is to be carried out by the celebrant as it is set out in the General Instruction of the Roman Missal no. 245.c

 

c. The method of having the communicants pass the chalice from one to another or having them go directly to the chalice to receive the precious blood does not seem advisable. Instead of this, communion should be by intinction.

 

d. The first minister of communion is the priest celebrant, next deacons, then acolytes, in particular cases to be determined by the competent authority. The Holy See has the power to permit the appointment of other known and worthy persons as ministers, if they have received a mandate. Those lacking this mandate cannot distribute communion or carry the vessels containing the blessed sacrament.

 

The manner of distributing communion is to conform to the directives of the General Instruction of the Roman Missal (nos. 244-252)d and of the June 29, 1970 Instruction of this Congregation. Should there be any concession of a manner of distribution differing from the usual, the conditions the Apostolic See lays down are to be observed.

 

e. Wherever, for want of priests, other persons -- for example, catechists in mission areas -- receive from the bishop, with the concurrence of the Apostolic See, the right to celebrate the liturgy of the word and distribute communion, they are to refrain absolutely from reciting the eucharistic prayer. Should it seem desirable to read the institution narrative, they should make it a reading in the liturgy of the word. In the kind of assemblies in question, then, the recitation of the Lord's Prayer and the distribution of holy communion with the prescribed rite immediately follow the liturgy of the word.

 

f. Whatever the manner of distributing, great care is to be taken for its dignified, devout, and decorous administration and for forestalling any danger of irreverence. There is to be due regard for the character of the liturgical assembly and for the age, circumstances, and degree of preparation of the recipients [28].

 

 

 

Tres Abhinc

7. The celebrant genuflects only:

 

a. on going to or leaving the altar if there is a tabernacle containing the Blessed Sacrament;

 

b. after elevating the Host and the chalice;

 

c. after the doxology at the end of the Canon;

 

d. at communion, before the words Panem caelestem accipiam;

 

e. after the communion of the faithful, when he has placed the remaining Hosts in the tabernacle.

 

All other genuflections are omitted.

 

13. The communion rite for priest and people is to have the following arrangement: after he says Panem caelestem accipiam, the celebrant takes the Host and, facing the people, raises it, saying the Ecce Agnus Dei, then adding three times with the people the Domine, non sum dignus. He then communicates himself with the Host and chalice and immediately distributes communion in the usual way to the people.

 

14. The faithful receiving communion at the chrism Mass on Holy Thursday may receive again at the evening Mass on the same day.

 

18. A Mass celebrated by a priest with failing sight or otherwise infirm and having an indult to say a votive Mass, may have the following arrangement.

 

a. The priest says the prayers and the preface of the votive Mass.

 

b. Another priest, a deacon, reader, or server is to do the readings from the Mass of the day or from a weekday Lectionary. If only a reader or server is present, he has permission also to read the gospel, but without the Munda cor meum, Iube, domine, benedicere and Dominus sit in corde meo. The celebrant however says the Dominus vobiscum before the reading of the gospel and at the end kisses the book.

 

c. The choir, the congregation, or even the reader may take the Entrance, Offertory, and Communion antiphons, and the chants between the readings.

 

 

 

Musicam Sacram

 

28. The distinction between solemn, sung and read Mass, sanctioned by the Instruction of 1958 (n. 3), is retained, according to the traditional liturgical laws at present in force. However, for the sung Mass (Missa cantata), different degrees of participation are put forward here for reasons of pastoral usefulness, so that it may become easier to make the celebration of Mass more beautiful by singing, according to the capabilities of each congregation.

These degrees are so arranged that the first may be used even by itself, but the second and third, wholly or partially, may never be used without the first. In this way the faithful will be continually led toward an ever greater participation in the singing.

29. The following belong to the first degree:

(a) In the entrance rites: the greeting of the priest together with the reply of the people; the prayer.

(b) In the Liturgy of the Word: the acclamations at the Gospel.

(c) In the Eucharistic Liturgy: the prayer over the offerings; the preface with its dialogue and the Sanctus; the final doxology of the Canon, the Lord's Prayer with its introduction and embolism; the Pax Domini; the prayer after the Communion; the formulas of dismissal.

30. The following belong to the second degree:

(a) the Kyrie, Gloria and Agnus Dei;

(b) the Creed;

(c) the prayer of the faithful.

31. The following belong to the third degree:

(a) the songs at the Entrance and Communion processions;

(b) the songs after the Lesson or Epistle;

(c) the Alleluia before the Gospel;

(d) the song at the Offertory;

(e) the readings of Sacred Scripture, unless it seems more suitable to proclaim them without singing.

32. The custom legitimately in use in certain places and widely confirmed by indults, of substituting other songs for the songs given in the Graduale for the Entrance, Offertory and Communion, can be retained according to the judgment of the competent territorial authority, as long as songs of this sort are in keeping with the parts of the Mass, with the feast or with the liturgical season. It is for the same territorial authority to approve the texts of these songs.

36. There is no reason why some of the Proper or Ordinary should not be sung in said Masses. Moreover, some other song can also, on occasions, be sung at the beginning, at the Offertory, at the Communion and at the end of Mass. It is not sufficient, however, that these songs be merely "Eucharistic" -- they must be in keeping with the parts of the Mass, with the feast, or with the liturgical season.

65. In sung or said Masses, the organ, or other instrument legitimately admitted, can be used to accompany the singing of the choir and the people; it can also be played solo at the beginning before the priest reaches the altar, at the Offertory, at the Communion, and at the end of Mass.

Inter Oecumenici

15. The eucharist, center of the whole spiritual life, is to be celebrated daily and with the use of different forms of celebration best suited to the condition of the participants.

 

On Sundays and on the other greater holydays a sung Mass shall be celebrated, with all who live in the house participating; there is to be a homily and, as far as possible, all who are not priests shall receive communion. Once the new rite has been published, concelebration is permitted for priests, especially on more solemn feasts, if pastoral needs do not require individual celebration.

 

At least on the great festivals it would be well for seminarians to participate in the eucharist gathered round the bishop in the cathedral church.

48. Until reform of the entire Ordo Missae, the points that follow are to be observed:

 

a. The celebrant is not to say privately those parts of the Proper sung or recited by the choir or the congregation.

 

b. The celebrant may sing or recite the parts of the Ordinary together with the congregation or choir.

 

c. In the prayers at the foot of the altar at the beginning of Mass Psalm 42 is omitted. All the prayers at the foot of the altar are omitted whenever there is another liturgical rite immediately preceding.

 

d. In solemn Mass the subdeacon does not hold the paten but leaves it on the altar.

 

e. In sung Masses the secret prayer or prayer over the gifts is sung and in other Masses recited aloud.

 

f. The doxology at the end of the canon, from Per ipsum through Per omnia saecula saeculorum. R. Amen, is to be sung or recited aloud. Throughout the whole doxology the celebrant slightly elevates the chalice with the host, omitting the signs of the cross, and genuflects at the end after the Amen response by the people.

 

g. In recited Masses the congregation may recite the Lord's Prayer in the vernacular along with the celebrant; in sung Masses the people may sing it in Latin along with the celebrant and, should the territorial ecclesiastical authority have so decreed, also in the vernacular, using melodies approved by the same authority.

 

h. The embolism after the Lord's Prayer shall be sung or recited aloud.

 

i. The formulary for distributing holy communion is to be, Corpus Christi. As he says these words, the celebrant holds the host slightly above the ciborium and shows it to the communicant, who responds: Amen, then receives communion from the celebrant, the sign of the cross with the host being omitted.

 

j. The last gospel is omitted; the Leonine Prayers are suppressed.

 

k. It is lawful to celebrate a sung Mass with only a deacon assisting.

 

l. It is lawful, when necessary, for bishops to celebrate a sung Mass following the form used by priests.

57. For Masses, whether sung or recited, celebrated with a congregation, the competent, territorial ecclesiastical authority on approval, that is, confirmation, of its decisions by the Holy See, may introduce the vernacular into:

 

a. the proclaiming of the lessons, epistle, and gospel; the universal prayer or prayer of the faithful;

 

b. as befits the circumstances of the place, the chants of the Ordinary of the Mass, namely, the Kyrie, Gloria, Credo, Sanctus-Benedictus, Agnus Dei, as well as the introit, offertory, and communion antiphons and the chants between the readings;

 

c. acclamations, greeting, and dialogue formularies, the Ecce Agnus Dei, Domine, non sum dignus, Corpus Christi at the communion of the faithful, and the Lord's Prayer with its introduction and embolism.

 

Missals to be used in the liturgy, however, shall contain besides the vernacular version the Latin text as well.

60. The faithful who receive communion at the Mass of the Easter Vigil or the Midnight Mass of Christmas may receive again at the second Mass of Easter and at one of the Day Masses of Christmas.

61. The competent territorial authority, on approval, that is, confirmation, of its decisions by the Holy See, may introduce the vernacular for:

 

a. the rites, including the essential sacramental forms, of baptism, confirmation, penance, anointing of the sick, marriage, and the distribution of holy communion;

 

b. the conferral of orders: the address preliminary to ordination or consecration, the examination of the bishop-elect at an episcopal consecration, and the admonitions;

 

c. sacramentals;

 

d. rite of funerals.

 

Whenever a more extensive use of the vernacular seems desirable, the prescription of the Constitution art. 40 is to be observed. [This refers to: 40. In some places and circumstances, however, an even more radical adaptation of the Liturgy is needed, and this entails greater difficulties. Wherefore:

1) The competent territorial ecclesiastical authority mentioned in Art. 22, 2, must, in this matter, carefully and prudently consider which elements from the traditions and culture of individual peoples might appropriately be admitted into Divine Worship. Adaptations which are judged to be useful or necessary should when be submitted to the Apostolic See, by whose consent they may be introduced.

2) To ensure that adaptations may be made with all the circumspection which they demand, the Apostolic See will grant power to this same territorial ecclesiastical authority to permit and to direct, as the case requires, the necessary preliminary experiments over a determined period of time among certain groups suited for the purpose.

3) Because liturgical laws often involve special difficulties with respect to adaptation, particularly in mission lands, men who are experts in these matters must be employed to formulate them.]

 

Sacram Liturgiam—no references

Sacrosanctum Concilium

6. Just as Christ was sent by the Father, so also He sent the apostles, filled with the Holy Spirit. This He did that, by preaching the gospel to every creature14, they might proclaim that the Son of God, by His death and resurrection, had freed us from the power of Satan15 and from death, and brought us into the kingdom of His Father. His purpose also was that they might accomplish the work of salvation which they had proclaimed, by means of sacrifice and sacraments, around which the entire liturgical life revolves. Thus by baptism men are plunged into the Paschal Mystery of Christ: they die with Him, are buried with Him, and rise with Him16; they receive the spirit of adoption as sons "in which we cry: Abba, Father" (Rom 8:15), and thus become true adorers whom the Father seeks17. In like manner, as often as they eat the Supper of the Lord they proclaim the death of the Lord until He comes18. For that reason, on the very day of Pentecost, when the Church appeared before the world, "those who received the word" of Peter "were baptized." And "they continued steadfastly in the teaching of the apostles and in the communion of the breaking of bread and in prayers ... praising God and being in favor with all the people" (Acts 2:41-47). From that time onwards the Church has never failed to come together to celebrate the paschal mystery: reading those things "which were in all the scriptures concerning Him" (Lk 24:27), celebrating the Eucharist in which "the victory and triumph of His death are again made present"19, and at the same time giving thanks "to God for His unspeakable gift" (II Cor 9:15) in Christ Jesus, "in praise of His glory" (Eph 1:12), through the power of the Holy Spirit.

 

55. That more perfect form of participation in the Mass whereby the faithful, after the priest's communion, receive the Lord's Body from the same Sacrifice, is strongly commended.

The dogmatic principles which were laid down by the Council of Trent remaining intact40, Communion under both kinds may be granted when the bishops think fit, not only to clerics and religious, but also to the laity, in cases to be determined by the Apostolic See, as, for instance, to the newly ordained in the Mass of their sacred ordination, to the newly professed in the Mass of their religious profession, and to the newly baptized in the Mass which follows their baptism.

69. In place of the rite called the "Order of supplying what was omitted in the baptism of an infant," a new rite is to be drawn up. This should manifest more fittingly and clearly that the infant, baptized by the short rite, has already been received into the Church.

And a new rite is to be drawn up for converts who have already been validly baptized; it should indicate that they are now admitted to communion with the Church.

Appendix:
1. The Sacred Council would not object if the feast of Easter were assigned to a particular Sunday of the Gregorian Calendar, provided that those whom it may concern, especially the brethren who are not in communion with the Apostolic See, give their assent.

 

De Musica Sacra

22. By its very nature, the Mass requires that all present take part in it, each having a particular function.

 

a) Interior participation is the most important; this consists in paying devout attention, and in lifting up the heart to God in prayer. In this way the faithful "are intimately joined with their High Priest...and together with Him, and through Him offer (the Sacrifice), making themselves one with Him" (Mediator Dei, Nov. 20, 1947: AAS 39 [1947] 552).

b) The participation of the congregation becomes more complete, however, when, in addition to this interior disposition, exterior participation is manifested by external acts, such as bodily position (kneeling, standing, sitting), ceremonial signs, and especially responses, prayers, and singing.

The Supreme Pontiff Pius XII, in his encyclical on the sacred liturgy, Mediator Dei, recommended this form of participation:

"Those who are working for the exterior participation of the congregation in the sacred ceremonies are to be warmly commended. This can be accomplished in more than one way. The congregation may answer the words of the priest, as prescribed by the rubrics, or sing hymns appropriate to the different parts of the Mass, or do both. Also, at solemn ceremonies, they may alternate in singing the liturgical chant (AAS 39 [1947] 560)".

When the papal documents treat of "active participation" they are speaking of this general participation (Mediator Dei: AAS 39 [1947] 530-537), of which the outstanding example is the priest, and his ministers who serve at the altar with the proper interior dispositions, and carefully observe the rubrics, and ceremonies.

c) Active participation is perfect when "sacramental" participation is included. In this way "the people receive the Holy Eucharist not only by spiritual desire, but also sacramentally, and thus obtain greater benefit from this most holy Sacrifice". (Council of Trent, Sess. 22, ch. 6; cf. also Mediator Dei: AAS 39 [1947] 565: "It is most appropriate, as the liturgy itself prescribes, for the people to come to holy Communion after the priest has received at the altar".)

d) Since adequate instruction is necessary before the faithful can intelligently, and actively participate in the mass, it will help to note here a very wise law enacted by the Council of Trent: "This holy Council orders that pastors, and all those who are entrusted with the care of souls shall frequently give a commentary on one of the texts used at Mass, either personally or through others, and, in addition, explain some aspect of the mystery of this holy Sacrifice; this should be done especially on Sundays, and feast days in the sermon which follows the Gospel (or "when the people are being instructed in the catechism)" (Council of Trent, Sess. 22, ch. 8; Musicæ sacræ disciplina: AAS 48 [1956] 17).

27. Also note the following points with regard to the sung Mass:

 

a) If the priest and his ministers go in procession by a long aisle, it would be permissible for the choir, after the singing of the Introit antiphon, and its psalm verse, to continue singing additional verses of the same psalm. The antiphon itself may be repeated after each verse or after every other verse; when the celebrant has reached the altar, the psalm ceases, and the Gloria Patri is sung, and finally the antiphon is repeated to conclude the Introit procession.

b) After the Offertory antiphon is sung, it is also allowed to sing the ancient Gregorian melodies of the original Offertory verses which once were sung after the antiphon.

 

 

 

Additional Verses

But if the Offertory antiphon is taken from a psalm, it is then permitted to sing additional verses of this same psalm. In this case, too, the antiphon may be repeated after each verse of the psalm, or after every second verse; when the offertory rite is finished at the altar the psalm is ended with the Gloria Patri, and the antiphon is repeated. If the antiphon is not taken from a psalm, then any psalm suited to the feast may be used. Another possibility is that any Latin song may be used after the Offertory antiphon provided it is suited to the spirit of this part of the Mass. The singing should never last beyond the "Secret".

 

 

c) The proper time for the chanting of the Communion antiphon is while the priest is receiving the holy Eucharist. But if the faithful are also to go to Communion the antiphon should be sung while they receive. If this antiphon, too, is taken from a psalm, additional verses of this psalm may be sung. In this case, too, the antiphon is repeated after each, or every second verse of the psalm; when distribution of Communion is finished, the psalm is closed with the Gloria Patri, and the antiphon is once again repeated. If the antiphon is not taken from a psalm, any psalm may be used which is suited to the feast, and to this part of the mass.

After the Communion antiphon is sung, and the distribution of Communion to the faithful still continues, it is also permitted to sing another Latin song in keeping with this part of the Mass.

Before coming to Communion the faithful may recite the three-fold Domine, non sum dignus together with the priest.

d) If the Sanctus-Benedictus are sung in Gregorian chant, they should be put together without interruption; otherwise, the Benedictus should be sung after the Consecration.

e) During the Consecration, the singing must stop, and there should be no playing of instruments; if this has been the custom, it should be discontinued.

f) Between the Consecration, and the Pater Noster a devout silence is recommended.

g) While the priest is giving the blessing to the faithful at the end of the Mass, there should be no organ playing; also, the celebrant must pronounce the words of the blessing so that all the faithful can understand them.

 

 

29. The first way the faithful can participate in the low Mass is for each one, on his own initiative, to pay devout attention to the more important parts of the Mass (interior participation), or by following the approved customs in various localities (exterior participation).

 

Those who use a small missal, suitable to their own understanding, and pray with priest in the very words of the Church, are worthy of special praise. But all are not equally capable of correctly understanding the rites, and liturgical formulas; nor does everyone possess the same spiritual needs; nor do these needs remain constant in the same individual. Therefore, these people may find a more suitable or easier method of participation in the Mass when "they meditate devoutly on the mysteries of Jesus Christ, or perform other devotional exercises, and offer prayers which, though different in form from those of the sacred rites, are in essential harmony with them" (Mediator Dei, AAS 39 [1947] 560-561).

 

In this regard, it must be noted that if any local custom of playing the organ during low Mass might interfere with the participation of the faithful, either by common prayer or song, the custom is to be abolished. This applies not only to the organ, but also to the harmonium or any other musical instrument which is played without interruption. Therefore, in such Masses, there should be no instrumental music at the following times:

 

 

a. After the priest reaches the altar until the Offertory;

b. From the first versicles before the Preface until the Sanctus inclusive;

c. From the Consecration until the Pater Noster, where the custom obtains;

d. From the Pater Noster to the Agnus Dei inclusive; at the Confiteor before the Communion of the faithful ; while the Postcommunion prayer is being said, and during the Blessing at the end of the Mass.

 

31. A final method of participation, and the most perfect form, is for the congregation to make the liturgical responses to the prayers of the priest, thus holding a sort of dialogue with him, and reciting aloud the parts which properly belong to them.

 

There are four degrees or stages of this participation:

 

a) First, the congregation may make the easier liturgical responses to the prayers of the priest: Amen; Et cum spiritu tuo; Deo gratias; Gloria tibi Domine; Laus tibi, Christe; Habemus ad Dominum; Dignum et justum est; Sed libera nos a malo;

b) Secondly, the congregation may also say prayers, which, according to the rubrics, are said by the server, including the Confiteor, and the triple Domine non sum dignus before the faithful receive Holy Communion;

c) Thirdly, the congregation may say aloud with the celebrant parts of the Ordinary of the Mass: Gloria in excelsis Deo; Credo; Sanctus-Benedictus; Agnus Dei;

d) Fourthly, the congregation may also recite with the priest parts of the Proper of the Mass: Introit, Gradual, Offertory, Communion. Only more advanced groups who have been well trained will be able to participate with becoming dignity in this manner.

 

 

32. Since the Pater Noster is a fitting, and ancient prayer of preparation for Communion, the entire congregation may recite this prayer in unison with the priest in low Masses; the Amen at the end is to be said by all. This is to be done only in Latin, never in the vernacular.

Section on Convent Masses:

38. In the Latin Church sacramental concelebration is limited by law to two specifically stated cases. The Supreme Sacred Congregation of the Holy Office, in a decision of May 23, 1947 (AAS 49 [1957] 370), declared invalid the concelebration of the sacrifice of the Mass by priests who do not pronounce the words of consecration, even though they wear the sacred vestments, and no matter what their intention may be. But when there are many priests gathered for a meeting, it is permissible "for only one of their number to celebrate a Mass at which the others (whether all of them or many) are present, and receive Holy Communion from one priest celebrant". However, "this is to be done only for a justifiable reason, and provided the Bishop has not forbidden it because of the danger that the faithful might think it strange"; also, the practice must not be motivated by the error, pointed out by the Supreme Pontiff Pius XII, which taught that "the celebration of one Mass at which a hundred priests devoutly assist is equal to a hundred Masses celebrated by a hundred priests" (cf. Address to Cardinals and Bishops, Nov. 2, 1954: AAS 46 [1954] 669-670; and Address to International Congress on Pastoral Liturgy at Assisi, Sep. 22, 1956: AAS 48 [1956] 716-717).

 

Musicae Sacrae—no references

Mediator Dei

31. Very truly, the sacraments and the sacrifice of the altar, being Christ's own actions, must be held to be capable in themselves of conveying and dispensing grace from the divine Head to the members of the Mystical Body. But if they are to produce their proper effect, it is absolutely necessary that our hearts be properly disposed to receive them. Hence the warning of Paul the Apostle with reference to holy communion, "But let a man first prove himself; and then let him eat of this bread and drink of the chalice."[30] This explains why the Church in a brief and significant phrase calls the various acts of mortification, especially those practiced during the season of Lent, "the Christian army's defenses."[31] They represent, in fact, the personal effort and activity of members who desire, as grace urges and aids them, to join forces with their Captain -- "that we may discover in our Captain," to borrow St. Augustine's words, "the fountain of grace itself."[32] But observe that these members are alive, endowed and equipped with an intelligence and will of their own. It follows that they are strictly required to put their own lips to the fountain, imbibe and absorb for themselves the life-giving water, and rid themselves personally of anything that might hinder its nutritive effect in their souls. Emphatically, therefore, the work of redemption, which in itself is independent of our will, requires a serious interior effort on our part if we are to achieve eternal salvation.

 

53. The subsequent advances in ecclesiastical discipline for the administering of the sacraments, that of penance for example; the institution and later suppression of the catechumenate; and again, the practice of eucharistic communion under a single species, adopted in the Latin Church; these developments were assuredly responsible in no little measure for the modification of the ancient ritual in the course of time, and for the gradual introduction of new rites considered more in accord with prevailing discipline in these matters.

 

112. The august sacrifice of the altar is concluded with communion or the partaking of the divine feast. But, as all know, the integrity of the sacrifice only requires that the priest partake of the heavenly food. Although it is most desirable that the people should also approach the holy table, this is not required for the integrity of the sacrifice.

113. We wish in this matter to repeat the remarks which Our predecessor Benedict XIV makes with regard to the definitions of the Council of Trent: "First We must state that none of the faithful can hold that private Masses, in which the priest alone receives holy communion, are therefore unlawful and do not fulfill the idea of the true, perfect and complete unbloody sacrifice instituted by Christ our Lord. For the faithful know quite well, or at least can easily be taught, that the Council of Trent, supported by the doctrine which the uninterrupted tradition of the Church has preserved, condemned the new and false opinion of Luther as opposed to this tradition."[103] "If anyone shall say that Masses in which the priest only receives communion, are unlawful, and therefore should be abolished, let him be anathema."[104]

 

114. They, therefore, err from the path of truth who do not want to have Masses celebrated unless the faithful communicate; and those are still more in error who, in holding that it is altogether necessary for the faithful to receive holy communion as well as the priest, put forward the captious argument that here there is question not of a sacrifice merely, but of a sacrifice and a supper of brotherly union, and consider the general communion of all present as the culminating point of the whole celebration.

115. Now it cannot be over-emphasized that the eucharistic sacrifice of its very nature is the unbloody immolation of the divine Victim, which is made manifest in a mystical manner by the separation of the sacred species and by their oblation to the eternal Father. Holy communion pertains to the integrity of the Mass and to the partaking of the august sacrament; but while it is obligatory for the priest who says the Mass, it is only something earnestly recommended to the faithful.

117. She wishes in the first place that Christians -- especially when they cannot easily receive holy communion should do so at least by desire, so that with renewed faith, reverence, humility and complete trust in the goodness of the divine Redeemer, they may be united to Him in the spirit of the most ardent charity.

 

118. But the desire of Mother Church does not stop here. For since by feasting upon the bread of angels we can by a "sacramental" communion, as we have already said, also become partakers of the sacrifice, she repeats the invitation to all her children individually, "Take and eat Do this in memory of Me"[105] so that "we may continually experience within us the fruit of our redemption"[106] in a more efficacious manner. For this reason the Council of Trent, reechoing, as it were, the invitation of Christ and His immaculate Spouse, has earnestly exhorted "the faithful when they attend Mass to communicate not only by a spiritual communion but also by a sacramental one, so that they may obtain more abundant fruit from this most holy sacrifice."[107] Moreover, our predecessor of immortal memory, Benedict XIV, wishing to emphasize and throw fuller light upon the truth that the faithful by receiving the Holy Eucharist become partakers of the divine sacrifice itself, praises the devotion of those who, when attending Mass, not only elicit a desire to receive holy communion but also want to be nourished by hosts consecrated during the Mass, even though, as he himself states, they really and truly take part in the sacrifice should they receive a host which has been duly consecrated at a previous Mass. He writes as follows: "And although in addition to those to whom the celebrant gives a portion of the Victim he himself has offered in the Mass, they also participate in the same sacrifice to whom a priest distributes the Blessed Sacrament that has been reserved; however, the Church has not for this reason ever forbidden, nor does she now forbid, a celebrant to satisfy the piety and just request of those who, when present at Mass, want to become partakers of the same sacrifice, because they likewise offer it after their own manner, nay more, she approves of it and desires that it should not be omitted and would reprehend those priests through whose fault and negligence this participation would be denied to the faithful.”

121. Now it is very fitting, as the liturgy otherwise lays down, that the people receive holy communion after the priest has partaken of the divine repast upon the altar; and, as we have written above, they should be commended who, when present at Mass, receive hosts consecrated at the same Mass, so that it is actually verified, "that as many of us, as, at this altar, shall partake of and receive the most holy body and blood of thy Son, may be filled with every heavenly blessing and grace."[112]

 

122. Still sometimes there may be a reason, and that not infrequently, why holy communion should be distributed before or after Mass and even immediately after the priest receives the sacred species -- and even though hosts consecrated at a previous Mass should be used. In these circumstances -- as we have stated above -- the people duly take part in the eucharistic sacrifice and not seldom they can in this way more conveniently receive holy communion. Still, though the Church with the kind heart of a mother strives to meet the spiritual needs of her children, they, for their part, should not readily neglect the directions of the liturgy and, as often as there is no reasonable difficulty, should aim that all their actions at the altar manifest more clearly the living unity of the Mystical Body.

 

123. When the Mass, which is subject to special rules of the liturgy, is over, the person who has received holy communion is not thereby freed from his duty of thanksgiving; rather, it is most becoming that, when the Mass is finished, the person who has received the Eucharist should recollect himself, and in intimate union with the divine Master hold loving and fruitful converse with Him. Hence they have departed from the straight way of truth, who, adhering to the letter rather than the sense, assert and teach that, when Mass has ended, no such thanksgiving should be added, not only because the Mass is itself a thanksgiving, but also because this pertains to a private and personal act of piety and not to the good of the community.

124. But, on the contrary, the very nature of the sacrament demands that its reception should produce rich fruits of Christian sanctity. Admittedly the congregation has been officially dismissed, but each individual, since he is united with Christ, should not interrupt the hymn of praise in his own soul, "always returning thanks for all in the name of our Lord Jesus Christ to God the Father."[113] The sacred liturgy of the Mass also exhorts us to do this when it bids us pray in these words, "Grant, we beseech thee, that we may always continue to offer thanks[114] and may never cease from praising thee."[115] Wherefore, if there is no time when we must not offer God thanks, and if we must never cease from praising Him, who would dare to reprehend or find fault with the Church, because she advises her priests[116] and faithful to converse with the divine Redeemer for at least a short while after holy communion, and inserts in her liturgical books, fitting prayers, enriched with indulgences, by which the sacred ministers may make suitable preparation before Mass and holy communion or may return thanks afterwards? So far is the sacred liturgy from restricting the interior devotion of individual Christians, that it actually fosters and promotes it so that they may be rendered like to Jesus Christ and through Him be brought to the heavenly Father; wherefore this same discipline of the liturgy demands that whoever has partaken of the sacrifice of the altar should return fitting thanks to God. For it is the good pleasure of the divine Redeemer to hearken to us when we pray, to converse with us intimately and to offer us a refuge in His loving Heart.

126. Why then, Venerable Brethren, should we not approve of those who, when they receive holy communion, remain on in closest familiarity with their divine Redeemer even after the congregation has been officially dismissed, and that not only for the consolation of conversing with Him, but also to render Him due thanks and praise and especially to ask help to defend their souls against anything that may lessen the efficacy of the sacrament and to do everything in their power to cooperate with the action of Christ who is so intimately present. We exhort them to do so in a special manner by carrying out their resolutions, by exercising the Christian virtues, as also by applying to their own necessities the riches they have received with royal Liberality. The author of that golden book The Imitation of Christ certainly speaks in accordance with the letter and the spirit of the liturgy, when he gives the following advice to the person who approaches the altar, "Remain on in secret and take delight in your God; for He is yours whom the whole world cannot take away from you."

183. These devotions make us partakers in a salutary manner of the liturgical cult, because they urge the faithful to go frequently to the sacrament of penance, to attend Mass and receive communion with devotion, and, as well, encourage them to meditate on the mysteries of our redemption and imitate the example of the saints.

 

Divini Cultus—no references

Tra le Sollicitudini—no references