Bishop of Parramatta


	To review previous writings visit the archive	June 2004
	The Sacrament of Redemption by Bishop Kevin Manning This Instruction was issued on the Feast of the Annunciation, 25 March 2004, by the Congregation for Divine Worship and the Discipline of the Sacraments. The Instruction, which is available on the Vatican website (www.vatican.va) and from Catholic bookshops, should be read in its entirety. The Instruction on certain matters to be observed, or to be avoided, regarding the Most Holy Eucharist was commissioned by Pope John Paul II. It was jointly prepared by the Congregation for the Doctrine of the faith, and the Congregation of Divine Worship and the Discipline of the Sacraments, approved by the Pope and is to be observed immediately. It follows on his Instruction Ecclesia De Eucharistia dated 17 April 2003 in order to ensure the liturgical norms for the celebration of the Eucharist be observed with fidelity. Preamble The Instruction's preamble makes it clear why the document was issued: because The Most Holy Eucharist, in which the whole spiritual wealth of the Church is contained, is the "source and summit of the whole of Christian life," and "stands at the centre of the Church's life." (n. 3) The document is not meant to be a compendium of regulations regarding the Eucharist but takes up "some norms previously expounded or laid down which even today remain in force in order to ensure a deeper appreciation of the liturgical rules." As the Instruction states "it is not possible to be silent about the abuses, even quite grave ones, against the nature of the Liturgy and the Sacraments as well as the tradition and the authority of the Church, which, in our day, not infrequently plague liturgical celebrations in one ecclesial environment or another." (n. 4) The reason is obvious: abuses "contribute to the obscuring of the Catholic faith and doctrine concerning this wonderful Sacrament," (n. 6) and can hinder the faithful from having their eyes opened to recognise Christ, as did the two Disciples on their way to Emmaus. Further "The ministry 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." (EE n. 52) The document seeks to preserve the substantial unity of the Roman rite from distortion and disharmony in its celebrations, and to bring about the communion of divine life and the unity of the People of God, avoiding uncertainty in matters of doctrine, and perplexity and scandal on the part of the People of God. Clearly, Catholic people have a right to the Sacrifice of the Mass being celebrated in an integral manner according to the entire doctrine of the Church's Magisterium. Chapter I: The regulation of the Sacred Liturgy The Instruction states categorically that the regulation of the Sacred Liturgy depends solely on the authority of the Church, which rests specifically with the Apostolic See and, according to the norms of law, with the Bishop. It should never be seen to be anyone's private property be it the celebrant, or the community. Emphasis is placed upon the "the diocesan bishop," the first steward of the mysteries of God in the particular Church entrusted to him as the moderator, promoter and guardian of the Church's liturgical life. It is his task to regulate, to direct, to encourage and sometimes, also, to reprove. All liturgical norms that the Conference of Bishops will have established for its territory, in accordance with the law, are to be submitted to the Congregation for Divine Worship and the Discipline of the Sacraments for recognition, without which they lack any binding force. The Instruction describes Priests as the capable, prudent and indispensable co-workers of the order of Bishops, called to the service of the People of God, and constituting one presbyterate with their Bishop, though charged with differing offices. The Priest's office, particularly in celebrating the Eucharist, is to preside at the Eucharist in persona Christi and to provide a witness to, and a service of, communion, not only for the community directly taking part in the celebration, but also for the universal Church, which is always brought into play within the context of the Eucharist. In keeping with the solemn promises they made at the time of their Ordination, Priests should celebrate "devoutly and faithfully the Mysteries of God for the praise of God and the sanctification of the Christian people according to the tradition of the Church, especially in the Eucharistic Sacrifice and in the Sacrament of Reconciliation." (n 31) They are not to detract from the profound meaning of their own ministry by corrupting the liturgical celebration either through alteration or omission, or through arbitrary additions. Although it is appropriate that the Priest should be assisted in the effective preparation of liturgical celebrations by various members of Christ's faithful he, nevertheless, must not cede to them, in any way, those things that are proper to his own office. Finally, he should go to the trouble of properly cultivating his liturgical knowledge and ability so that through his liturgical ministry, God the Father, Son and Holy Spirit will be praised in an ever more excellent manner by the Christian communities entrusted to him. (n. 33) Chapter II: The participation of the lay Christian faithful in the eucharistic celebration Active and conscious participation The Instruction gives specific attention to the role of the lay faithful and is at pains to ensure the distinction of roles between ordained ministers and the lay faithful. It says all of Christ's faithful are deputed by means of the Sacramental character for worship, so that by virtue of their royal priesthood, persevering in prayer, and praising God, they may offer themselves as a living and holy sacrifice pleasing to God, attesting to others by their works, giving witness to Christ throughout the earth, and providing an answer to those who ask concerning the hope of eternal life that is in them. Thus, the participation of the lay faithful in the Eucharist and the other celebrations of the Church's rites cannot be equated with mere presence and still less with a passive one, but is rather to be regarded as a true exercise of faith and of the baptismal dignity. The constant teaching of the Church on the nature of the Eucharist, not only as a meal, but also and pre-eminently as a Sacrifice is, therefore, rightly understood to be one of the principal keys to the full participation of all the faithful in so great a Sacrament. For when "stripped of its sacrificial means, the mystery is understood as if its meaning and importance were simply that of a fraternal banquet." From the fact that the liturgical celebration obviously entails activity, it does not follow that everyone must necessarily have something concrete to do beyond the actions and gestures. Instead, catechetical instruction should strive diligently to correct those widespread superficial notions and practices, often seen in recent years in this regard, and ever to instil anew in all of Christ's faithful that sense of deep wonder before the greatness of the mystery of faith that is the Eucharist, in whose celebration the Church is forever passing from what is obsolete into newness of life. It must be acknowledged that the Church has not come together by human volition; rather, she is being called together by God in the Holy Spirit, and she responds through faith to his free calling. Nor is the Eucharistic Sacrifice to be considered a "concelebration", in the univocal sense, of the Priest along with the people who are present. On the contrary, the Eucharist celebrated by the Priests "is a gift which radically transcends the power of the community." The community that gathers for the celebration of the Eucharist absolutely requires an ordained Priest, who presides over it so that it may truly be a eucharistic convocation. On the other hand, the community is by itself incapable of providing an ordained minister. There is a pressing need of a concerted will to avoid all ambiguity in this matter and to remedy the difficulties of recent years. Accordingly, terms such as "celebrating community" or "celebrating assembly" or similar terms should not be used. Ministries For the good of the community and the whole Church, some lay faithful according to tradition have rightly and laudably exercised ministries in the celebration of the Sacred Liturgy. Apart from the duly instituted ministries of acolyte and lector the most important of these ministries are those of acolyte and lector by temporary delegation. But, all "whether ordained ministers or lay faithful, in exercising their own office or ministry should do exclusively and fully that which pertains to them." (S.C.n. 28) To be avoided is the danger of obscuring the complementary relationship between the action of clerics and that of laypersons, in such a way that the ministry of laypersons undergoes what might be called a certain "clericalisation" while the sacred ministers inappropriately assume those things that are proper to the life and activity of the faithful. The lay Christian faithful called to give assistance at liturgical celebration should be well instructed and recommended by their Christian life, morals and fidelity to the Church's Magisterium. No one should be selected whose designation would cause consternation to the faithful. It is laudable to maintain the custom by which boys provide service at the altar. Girls or women may also be admitted to this service at the discretion of the diocesan Bishop and in observance of the established norms. Chapter III: The proper celebration of Mass Matter of the Most Holy Eucharist The matter of the Most Holy Eucharist is bread. It is unleavened bread, purely of wheat, and recently made so that there is no danger of decomposition. Bread made from other substances, even if it is grain, or if it is mixed with another substance, different from wheat, to such an extent that it would not commonly be considered wheat bread, does not constitute valid matter for confecting the Sacrifice and the Eucharistic Sacrament. It is a grave abuse to introduce other substances, such as fruit or sugar or honey, into the bread for confecting the Eucharist. By reason of the sign, it is appropriate that at least some part of the Eucharistic Bread coming from the fraction should be distributed to at least some of the faithful in Communion. The wine that is used in the celebration of the Eucharist must be natural, from the fruit of the grape, pure and incorrupt, not mixed with other substances. Great care should be taken so that the wine intended for the celebration of the Eucharist is well conserved and has not soured. It is, therefore, forbidden to use wine of doubtful authenticity or provenance, for the Church requires certainty regarding the conditions necessary for the validity of the Sacraments. Eucharistic Prayer With regard to the Eucharistic Prayer only those are to be used which are found in the Roman Missal or are legitimately approved by the Apostolic See, and according to the manner and the terms set forth by it. No Priest should compose his own Eucharistic Prayers, or change the text approved by the Church, or introduce others composed by private individuals. The proclamation of the Eucharistic Prayer is proper to the Priest by virtue of his Ordination. Therefore, it is an abuse to proffer it in such a way that some parts of the Eucharistic Prayer are recited by a Deacon, or a lay minister, by an individual member of the faithful, or by all members of the faithful together. The Eucharistic Prayer is to be recited in full by the Priest alone. The people silently join themselves with the Priest in faith as well as in their intentions during the course of the Eucharistic Prayer as prescribed, namely, in the responses in the Preface dialogue, the Sanctus, the acclamation after the consecration and the "Amen" after the final doxology. It is quite clear that the faithful do not recite the doxology. For the Priest to break the host at the time of consecration is an abuse contrary to the tradition of the Church. It is reprobated and is to be corrected with haste. Other parts of the Mass As regards the other parts of the Mass: it is the right of Christ's faithful that there be true and suitable sacred music, and that altar, vestments and sacred linens be dignified, proper and clean, in accordance with the norms. The celebration of the Eucharist should be carefully prepared, the Word of God properly and efficaciously proclaimed and explained. The faculty for selecting the liturgical texts and rites must be carried out with care according to the norms, and the faith be duly safeguarded and nourished by the words that are sung in the celebration of the Liturgy. The practice by which Priests, Deacons or the faithful alter or vary at will the texts of the Sacred Liturgy is a reprobated practice and must cease. It is also illicit to omit or substitute the prescribed biblical readings on one's own initiative and especially to substitute other non-biblical texts for the readings, and responsorial Psalms, which contain the Word of God. It is not permitted for a layperson, even a religious, to proclaim the Gospel reading in the celebration of Holy Mass. The homily, which is given in the course of the celebration of Holy Mass and is part of the Liturgy itself, should ordinarily be given by the Priest celebrant himself. He can entrust it to a concelebrating Priest, or a Deacon, but never to a layperson. Any previous rule that may have admitted non-ordained faithful to give the homily during the Eucharistic celebration is to be considered abrogated. The prohibition of the admission of laypersons to preach within the Mass applies also to seminarians, students of theological disciplines, pastoral assistants; nor is there to be any exception for any kind of layperson, or group, or community, or association. In the Holy Mass as well as in other celebrations of the Sacred Liturgy no Creed or Profession of Faith is to be introduced which is not found in the duly approved liturgical books. The Greeting of Peace is to be maintained shortly before Holy Communion for it does not have the connotation either of reconciliation or remission of sins, but instead signifies peace, communion and charity before the reception of the Most Holy Eucharist. It is appropriate that each one give the sign of peace only to those who are nearest and in a sober manner. The Priest may give the sign of peace to his ministers, but always remains within the sanctuary, so as not to disturb the celebration. The breaking of the Eucharistic Bread is done only by the Priest celebrant or, if necessary, with the help of a Deacon or a concelebrant. This begins after the exchange of peace, while the Agnus Dei is being recited. An abuse, which prevails in some places by which the rite is unnecessarily prolonged and given undue emphasis, with laypersons also helping in contradiction to the norms, should be corrected. If there is need 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. Furthermore, these instructions and testimony should not be of such a nature that they should be confused with the homily, nor is it permissible to dispense with the homily on their account. The joining of various rites with the celebration of Mass It is not permissible to unite the Sacrament of Penance to the Mass in such a way that they become a single liturgical celebration. This does not exclude, however, that Priests other than those celebrating or concelebrating the Mass might hear the confessions of the faithful who so desire, even in the same place where Mass is being celebrated in order to meet the needs of the faithful. The celebration of the Holy Mass is not to be inserted in any way into the setting of a common meal, nor joined with this kind of banquet. Mass is not to be celebrated without grave necessity on a dinner table nor in a dining room or banquet hall, nor in a room where food is present, nor in a place where the participants during the celebration itself are seated at tables. It is not permissible to link the celebration of Mass to political or secular events, nor to situations that are not truly consistent with the Magisterium of the Catholic Church. Furthermore, it is altogether to be avoided that the celebration of Mass should be carried out merely out of a desire for show, or in the manner of other ceremonies including profane ones, lest the Eucharist should be emptied of its authentic meaning. Chapter IV: Holy Communion Dispositions for reception The Instruction seeks to ensure that communicants come with the right disposition to the reception of Holy Communion and pastors are to take care that proper and diligent catechetical instruction is given. Anyone who is conscious of grave sin should not celebrate or receive the Body of the Lord without prior sacramental confession, except for a grave reason when the possibility of confession is absent. 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. Care should be taken when Mass is celebrated for a large crowd, 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 pastor's duty to inform those present of the Church's teaching on this matter. Catholic ministers licitly administer the Sacraments only to the Catholic faithful, who likewise receive them licitly only from Catholic ministers except for certain situations for which provision is made. The faithful should be led insistently to the practice whereby they approach the Sacrament of Penance outside the celebration of Mass 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. The First Communion of children must always be preceded by sacramental confession and absolution and should always be administered by a Priest and never outside the celebration of Mass. 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. However, a child who is exceptionally mature must not be denied First Communion provided he has received sufficient instruction. Distribution of Holy Communion Normally the faithful should receive sacramental Communion during Mass at the moment laid down by the rite of celebration, that is, after the Priest celebrant's Communion. 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. The faithful should receive Communion standing or kneeling, as the Conference of Bishops will have determined with its acts having received the recognitio of the Apostolic See. 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. 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." (C.I.C. 843.1) 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. In this regard the abuse is to be set aside whereby spouses administer Holy Communion to each other at a Nuptial Mass. (n. 94) 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. Communion of Priests The Priest must communicate at the altar at the moment laid down by the Missal, and concelebrants before they proceed with the distribution of Holy Communion. The Priest celebrant or concelebrant is never to wait until the people's Communion is concluded before receiving Communion himself. Communion under both kinds In order for Holy Communion under both kinds to be administered to 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. The chalice should not be ministered to lay members of Christ's faithful where there is such a large number of communicants that it is difficult to gauge the amount of wine for the Eucharist and there is a danger that more than a reasonable quantity of the Blood of Christ remains to be consumed at the end of the celebration. The same is true wherever access to the chalice would be difficult to arrange 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. As regards administration 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. 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. The pouring of the Blood of Christ after the consecration from one vessel to another is to be completely 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. Whatever may remain of the Blood of Christ after Communion must be immediately consumed by the Priest or by another minister, according to the norms, while the consecrated hosts that are left over are to be consumed by the Priest at the altar or carried to the place for the reservation of the Eucharist. Chapter V: Other matters concerning the celebration of the Eucharist Place for celebration The celebration of the Eucharist is to be carried out in a sacred place, unless in a particular case necessity requires otherwise. It is never lawful for a Priest to celebrate in a temple or sacred place of any non-Christian religion. Various circumstances Mass is celebrated either in Latin or another language, provided that liturgical texts are used, which have been approved according to the norm of law. While it is permissible that Mass should be celebrated for particular groups, e.g. movements, associations and even smaller religious communities, these groups are nevertheless not exempt from the faithful observance of the liturgical norms. Masses are not to be multiplied contrary to the norm of law and, as regards stipends, all those things are to be observed which are otherwise laid down by law. Sacred vessels Sacred vessels for containing the Body and Blood of the Lord must be made in strict conformity with the norms of tradition and of the liturgical books. The Bishops' Conference decides whether it is appropriate for sacred vessels to be made of other solid materials as well. It is strictly required, however, that such materials be truly noble in the common estimation within a given region, so that honour will be given to the Lord by their use, and all risk of diminishing the doctrine of the Real Presence of Christ in the Eucharistic species in the eyes of the faithful will be avoided. Reprobated, therefore, is any practice of using for the celebration of Mass common vessels, or others lacking in quality, or devoid of all artistic merit or which are mere containers, as also other vessels made from glass, earthenware, clay or other materials that break easily. 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 Liturgical vesture The vestment proper to the Priest celebrant at Mass, and in other sacred actions directly connected with Mass unless otherwise indicated, is the chasuble, worn over the alb and stole. The abuse is reprobated whereby the sacred ministers celebrate Holy Mass or other rites without sacred vestments, or with only a stole over the monastic cowl, or the common habit of religious or ordinary clothes, contrary to the prescriptions of the liturgical books, even when there is only one minister participating. In order that such abuse is corrected as quickly as possible, Ordinaries should take care that in all churches and oratories subject to their jurisdiction there is present an adequate supply of liturgical vestments made in accordance with the norms. Priests who are present at a Eucharistic Celebration, unless excused for a good reason, should as a rule exercise the office proper to their Order and thus take part as concelebrants, wearing the sacred vestments. Otherwise they wear their proper choir dress or a surplice over a cassock. It is not fitting, except in rare and exceptional cases and with reasonable cause, for them to participate at Mass, as regards to externals, in the manner of the lay faithful. Chapter VI: The reservation of the Most Holy Eucharist and eucharistic worship outside Mass Reservation 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. 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 must be greatly promoted. Apart from the prescriptions of canon 934 § 1, it is forbidden to reserve the Blessed Sacrament in a place that is not subject in a secure way to the authority of the diocesan Bishop, or where there is a danger of profanation. Where such is the case, the diocesan Bishop should immediately revoke any permission for reservation of the Eucharist that may already have been granted. A Priest or Deacon, or an extraordinary minister who takes the Most Holy Eucharist to administer 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. Worship outside Mass The worship of the Eucharist outside the Mass is a tribute of inestimable value in the life of the Church. Such worship is closely linked to the celebration of the Eucharistic Sacrifice. Therefore, both public and private devotion of the Most Holy Eucharist even outside Mass should be vigorously promoted, for by means of it the faithful give adoration to Christ, truly and really present. 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. 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 at least some hours each day, so that they can spend time in prayer before the Most Holy Sacrament. Before the Most Holy Sacrament either reserved or exposed, the praying of the Rosary, which is admirable in its simplicity and even its profundity, is not to be excluded. The Most Holy Sacrament, when exposed, must never by left unattended even for the briefest space of time. It should, therefore, be arranged that at least some of the faithful always be present at fixed times, even if they take alternating turns. Chapter VII: Extraordinary function of lay faithful There can be no substitute whatsoever for the ministerial Priesthood. For if a Priest is lacking in the community, then the community lacks the exercise and sacramental function of Christ the Head and Shepherd, which belongs to the essence of its very life. For "the only minister who can confect the Sacrament of the Eucharist in persona Christi is a validly ordained Priest." When the Church's needs require it, however, if sacred ministers are lacking, lay members of Christ's faithful may supply for certain liturgical offices according to the norm of law e.g. in regard to pastoral assistants, care must be taken lest the delineation of this function be assimilated too closely to the form of pastoral ministry that belongs to clerics. That is to say, attention should be paid to ensuring that pastoral assistants do not take upon themselves what is proper to the ministry of the sacred ministers. The activity of a pastoral assistant should be directed to facilitating the ministry of Priests and Deacons, to ensuring that vocations to the Priesthood and Diaconate are awakened and that lay members of Christ's faithful in each community are carefully trained for the various liturgical functions, in keeping with the variety of charisms and in accordance with the norm of law. Only out of true necessity is there to be recourse to the assistance of extraordinary ministers in the celebration of the Liturgy. Such recourse is not intended for the sake of a fuller participation of the laity but, rather, by its very nature, is supplementary and provisional. Furthermore, when recourse is had out of necessity to the functions of extraordinary ministers, special urgent prayers of intercession should be multiplied that the Lord may soon send a Priest for the service of the community and raise up an abundance of vocations to the sacred Orders. These purely supplementary functions must not be an occasion for disfiguring the very ministry of Priests, in such a way that the latter neglect the celebration of Holy Mass for the people for whom they are responsible, or their personal care of the sick, or the baptism of children, or assistance at weddings or the celebration of Christian funerals, matters which pertain in the first place to Priests assisted by Deacons. It must, therefore, never be the case that in parishes Priests alternate indiscriminately in shifts of pastoral service with Deacons or laypersons, thus confusing what is specific to each. Furthermore, it is never licit for laypersons to assume the role or the vesture of a Priest or a Deacon or other clothing similar to such vesture. The extraordinary minister The only minister who can confect the Sacrament of the Eucharist in persona Christi is a validly ordained Priest. 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, to whom it belongs, therefore, to administer Holy Communion to the lay members of Christ's faithful during the celebration of Mass. In this way their ministerial office in the Church is fully and accurately brought to light, and the sign value of the Sacrament is made complete. In addition to the ordinary ministers there is the formally instituted acolyte, who by virtue of his institution is an extraordinary minister of Holy Communion even outside the celebration of Mass. If, moreover, reasons of real necessity prompt it, another lay member of Christ's faithful may also be delegated by the diocesan Bishop, in accordance with the norm of law, 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. This function is to be understood strictly according to the name by which it is known, that is to say, that of "extraordinary minister of Holy Communion" and not "special minister of Holy Communion" nor "extraordinary minister of the Eucharist" nor "special minister of the Eucharist" by which names the meaning of this function is unnecessarily and improperly broadened. If there is usually present a sufficient number of sacred ministers for the distribution of Holy Communion, extraordinary ministers of Holy Communion may not be appointed. Indeed, in such circumstances, those who may have already been appointed to this ministry should not exercise it. The practice of those Priests is reprobated who, even though present at the celebration, abstain from distributing Communion and hand this function over to laypersons. 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. 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. 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. Preaching The homily on account of its importance and its nature is reserved to the Priest or Deacon during Mass. As regards other forms of preaching, if necessity demands it in particular circumstances, or if usefulness suggests it in special cases, lay members of Christ's faithful may be allowed to preach in a church or in an oratory outside Mass in accordance with the norm of law. This may be done only on account of a scarcity of sacred ministers in certain places, in order to meet the need, and it may not be transformed from an exceptional measure into an ordinary practice, nor may it be understood as an authentic form of the advancement of the laity. All must remember that the faculty for giving such permission belongs to the local Ordinary, and this as regards individual instances; this permission is not the competence of anyone else, even if they are Priests or Deacons. Particular celebrations carried out in the absence of a Priest It is the Christian people's right to have the Eucharist celebrated for them on Sunday, and whenever holy days of obligation or other major feasts occur, and even daily insofar as this is possible. Therefore, when it is difficult to have a celebration of Mass on a Sunday in a parish church or in other community of Christ's faithful, the diocesan Bishop together with his Priests should consider appropriate remedies. Among such solutions will be that other Priests be called upon for this purpose, or that the faithful transfer to a church in a nearby place so as to participate in the Eucharistic mystery there. Priests should remember that they are enjoined to provide the faithful with the opportunity to satisfy the obligation of participating at Mass on Sundays. For their part, the lay faithful have the right, barring a case of real impossibility, that no Priest should ever refuse either to celebrate Mass for the people or to have it celebrated by another Priest if the people otherwise would not be able to satisfy the obligation of participating at Mass on Sunday or the other days of precept. It is necessary to avoid any sort of confusion about Eucharistic services or services of the Word in the celebration of the Eucharist. It is up to the diocesan Bishop to discern whether 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. It will be preferable, moreover, when both Priest and 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. 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 possibly to have the celebration of Mass on the preceding or following Sunday. Priests are, therefore, earnestly requested to celebrate Mass daily for the people in one of the churches entrusted to their care. Similarly it is unthinkable on the Lord's Day to substitute for Holy Mass either ecumenical celebrations of the word or services of common prayer with Christians from … Ecclesiastical Communities, or even participation in these Communities' liturgical services. Should the diocesan Bishop out of necessity authorise the participation of Catholics for a single occasion, let pastors take care lest confusion arise among the Catholic faithful concerning the necessity of taking part at Mass at another hour of the day even in such circumstances, on account of the obligation. Those who have left the clerical state A cleric who loses the clerical state in accordance with the law … is prohibited from exercising the power of order. It is, therefore, not licit for him to celebrate the Sacraments under any pretext whatsoever save in the exceptional case set forth by law, nor is it licit for Christ's faithful to have recourse to him for the celebration, since there is no reason which would permit this. Moreover these men should neither give the homily nor ever undertake any office or duty in the celebration of the sacred Liturgy, lest confusion arise among Christ's faithful and the truth be obscured. Chapter VIII: Remedies The things set forth in this Instruction obviously do not encompass all the violations against the Church and its discipline that are defined in the canons, in the liturgical laws and in other norms of the Church for the sake of the teaching of the Magisterium or sound tradition. Where something wrong has been committed, it is to be corrected according to the norm of law. Diocesan Bishop It is the Bishop's responsibility within the limits of his competence, to issue norms on liturgical matters by which all are bound. Since he must safeguard the unity of the universal Church, the Bishop is bound to promote the discipline common to the entire Church and, therefore, to insist upon the observance of all ecclesiastical laws. He is to be watchful lest abuses encroach upon ecclesiastical discipline, especially as regards the ministry of the Word, the celebration of the Sacraments and sacramentals, the worship of God and the veneration of the Saints. Beside those matters that he must refer to the Congregation for the Doctrine of the Faith, the Ordinary should proceed according to the norms of the sacred canons imposing canonical penalties if necessary, bearing in mind in particular what is laid down by Canon 1326. If the matter is serious he has to inform the Congregation for Divine Worship and the Discipline of the Sacraments. Complaints In an altogether particular manner, let everyone do all that is in their power to ensure that the Most Holy Sacrament of the Eucharist will be protected from any and every irreverence or distortion and that all abuses be thoroughly corrected. This is a most serious duty incumbent upon each and every one and all are bound to carry it out without any favouritism. Any Catholic, whether Priest or Deacon or lay member of Christ's faithful has the right to lodge a complaint regarding a liturgical abuse to the diocesan Bishop or the competent Ordinary equivalent to him in law, or to the Apostolic See on account of the primacy of the Roman Pontiff. It is fitting, however, insofar as possible, that the report or complaint be submitted first to the diocesan Bishop. This is naturally to be done in truth and charity. Conclusion It is the hope of the Congregation for Divine Worship and the Discipline of the Sacraments that by the diligent application of those things that are recalled in this Instruction, human weakness may come to pose less of an obstacle to the action of the Most Holy Sacrament of the Eucharist, and that with all distortion set aside and every reprobated practice removed, through the intercession of the Blessed Virgin Mary, "Woman of the Eucharist", the saving presence of Christ in the Sacrament of his Body and Blood may shine brightly upon all people. The Congregation encourages: all Christ's faithful to participate in the Most Holy Eucharist as fully, consciously and actively as they can, honouring it lovingly by their devotion and the manner of their life; Bishops, Priests and Deacons, in the exercise of the sacred ministry, to examine their consciences as regards the authenticity and fidelity of the actions they have performed in the name of Christ and the Church in the celebration of the Sacred Liturgy; each one of the sacred ministers to ask himself, even with severity, whether he has respected the rights of the lay members of Christ's faithful, who confidently entrust themselves and their children to him, relying on him to fulfil for the faithful those sacred functions that the Church intends to carry out in celebrating the sacred Liturgy at Christ's command. For each one should always remember that he is a servant of the Sacred Liturgy.

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June 2004

The Sacrament of Redemption

by Bishop Kevin Manning

This Instruction was issued on the Feast of the Annunciation, 25 March 2004, by the Congregation for Divine Worship and the Discipline of the Sacraments. The Instruction, which is available on the Vatican website (www.vatican.va) and from Catholic bookshops, should be read in its entirety.

The Instruction on certain matters to be observed, or to be avoided, regarding the Most Holy Eucharist was commissioned by Pope John Paul II.

It was jointly prepared by the Congregation for the Doctrine of the faith, and the Congregation of Divine Worship and the Discipline of the Sacraments, approved by the Pope and is to be observed immediately.

It follows on his Instruction Ecclesia De Eucharistia dated 17 April 2003 in order to ensure the liturgical norms for the celebration of the Eucharist be observed with fidelity.

Preamble
The Instruction's preamble makes it clear why the document was issued: because The Most Holy Eucharist, in which the whole spiritual wealth of the Church is contained, is the "source and summit of the whole of Christian life," and "stands at the centre of the Church's life." (n. 3)

The document is not meant to be a compendium of regulations regarding the Eucharist but takes up "some norms previously expounded or laid down which even today remain in force in order to ensure a deeper appreciation of the liturgical rules."

As the Instruction states "it is not possible to be silent about the abuses, even quite grave ones, against the nature of the Liturgy and the Sacraments as well as the tradition and the authority of the Church, which, in our day, not infrequently plague liturgical celebrations in one ecclesial environment or another." (n. 4)

The reason is obvious: abuses "contribute to the obscuring of the Catholic faith and doctrine concerning this wonderful Sacrament," (n. 6) and can hinder the faithful from having their eyes opened to recognise Christ, as did the two Disciples on their way to Emmaus. Further "The ministry 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." (EE n. 52)

The document seeks to preserve the substantial unity of the Roman rite from distortion and disharmony in its celebrations, and to bring about the communion of divine life and the unity of the People of God, avoiding uncertainty in matters of doctrine, and perplexity and scandal on the part of the People of God. Clearly, Catholic people have a right to the Sacrifice of the Mass being celebrated in an integral manner according to the entire doctrine of the Church's Magisterium.

Chapter I: The regulation of the Sacred Liturgy

The Instruction states categorically that the regulation of the Sacred Liturgy depends solely on the authority of the Church, which rests specifically with the Apostolic See and, according to the norms of law, with the Bishop. It should never be seen to be anyone's private property be it the celebrant, or the community.

Emphasis is placed upon the "the diocesan bishop," the first steward of the mysteries of God in the particular Church entrusted to him as the moderator, promoter and guardian of the Church's liturgical life. It is his task to regulate, to direct, to encourage and sometimes, also, to reprove.

All liturgical norms that the Conference of Bishops will have established for its territory, in accordance with the law, are to be submitted to the Congregation for Divine Worship and the Discipline of the Sacraments for recognition, without which they lack any binding force.

The Instruction describes Priests as the capable, prudent and indispensable co-workers of the order of Bishops, called to the service of the People of God, and constituting one presbyterate with their Bishop, though charged with differing offices.

The Priest's office, particularly in celebrating the Eucharist, is to preside at the Eucharist in persona Christi and to provide a witness to, and a service of, communion, not only for the community directly taking part in the celebration, but also for the universal Church, which is always brought into play within the context of the Eucharist.

In keeping with the solemn promises they made at the time of their Ordination, Priests should celebrate "devoutly and faithfully the Mysteries of God for the praise of God and the sanctification of the Christian people according to the tradition of the Church, especially in the Eucharistic Sacrifice and in the Sacrament of Reconciliation." (n 31)

They are not to detract from the profound meaning of their own ministry by corrupting the liturgical celebration either through alteration or omission, or through arbitrary additions.

Although it is appropriate that the Priest should be assisted in the effective preparation of liturgical celebrations by various members of Christ's faithful he, nevertheless, must not cede to them, in any way, those things that are proper to his own office.

Finally, he should go to the trouble of properly cultivating his liturgical knowledge and ability so that through his liturgical ministry, God the Father, Son and Holy Spirit will be praised in an ever more excellent manner by the Christian communities entrusted to him. (n. 33)

Chapter II: The participation of the lay Christian faithful
in the eucharistic celebration

Active and conscious participation
The Instruction gives specific attention to the role of the lay faithful and is at pains to ensure the distinction of roles between ordained ministers and the lay faithful.

It says all of Christ's faithful are deputed by means of the Sacramental character for worship, so that by virtue of their royal priesthood, persevering in prayer, and praising God, they may offer themselves as a living and holy sacrifice pleasing to God, attesting to others by their works, giving witness to Christ throughout the earth, and providing an answer to those who ask concerning the hope of eternal life that is in them.

Thus, the participation of the lay faithful in the Eucharist and the other celebrations of the Church's rites cannot be equated with mere presence and still less with a passive one, but is rather to be regarded as a true exercise of faith and of the baptismal dignity.

The constant teaching of the Church on the nature of the Eucharist, not only as a meal, but also and pre-eminently as a Sacrifice is, therefore, rightly understood to be one of the principal keys to the full participation of all the faithful in so great a Sacrament. For when "stripped of its sacrificial means, the mystery is understood as if its meaning and importance were simply that of a fraternal banquet."

From the fact that the liturgical celebration obviously entails activity, it does not follow that everyone must necessarily have something concrete to do beyond the actions and gestures. Instead, catechetical instruction should strive diligently to correct those widespread superficial notions and practices, often seen in recent years in this regard, and ever to instil anew in all of Christ's faithful that sense of deep wonder before the greatness of the mystery of faith that is the Eucharist, in whose celebration the Church is forever passing from what is obsolete into newness of life.

It must be acknowledged that the Church has not come together by human volition; rather, she is being called together by God in the Holy Spirit, and she responds through faith to his free calling. Nor is the Eucharistic Sacrifice to be considered a "concelebration", in the univocal sense, of the Priest along with the people who are present.

On the contrary, the Eucharist celebrated by the Priests "is a gift which radically transcends the power of the community." The community that gathers for the celebration of the Eucharist absolutely requires an ordained Priest, who presides over it so that it may truly be a eucharistic convocation.

On the other hand, the community is by itself incapable of providing an ordained minister. There is a pressing need of a concerted will to avoid all ambiguity in this matter and to remedy the difficulties of recent years. Accordingly, terms such as "celebrating community" or "celebrating assembly" or similar terms should not be used.

Ministries
For the good of the community and the whole Church, some lay faithful according to tradition have rightly and laudably exercised ministries in the celebration of the Sacred Liturgy.

Apart from the duly instituted ministries of acolyte and lector the most important of these ministries are those of acolyte and lector by temporary delegation.

But, all "whether ordained ministers or lay faithful, in exercising their own office or ministry should do exclusively and fully that which pertains to them." (S.C.n. 28)

To be avoided is the danger of obscuring the complementary relationship between the action of clerics and that of laypersons, in such a way that the ministry of laypersons undergoes what might be called a certain "clericalisation" while the sacred ministers inappropriately assume those things that are proper to the life and activity of the faithful.

The lay Christian faithful called to give assistance at liturgical celebration should be well instructed and recommended by their Christian life, morals and fidelity to the Church's Magisterium. No one should be selected whose designation would cause consternation to the faithful.

It is laudable to maintain the custom by which boys provide service at the altar. Girls or women may also be admitted to this service at the discretion of the diocesan Bishop and in observance of the established norms.

Chapter III: The proper celebration of Mass

Matter of the Most Holy Eucharist
The matter of the Most Holy Eucharist is bread. It is unleavened bread, purely of wheat, and recently made so that there is no danger of decomposition.

Bread made from other substances, even if it is grain, or if it is mixed with another substance, different from wheat, to such an extent that it would not commonly be considered wheat bread, does not constitute valid matter for confecting the Sacrifice and the Eucharistic Sacrament. It is a grave abuse to introduce other substances, such as fruit or sugar or honey, into the bread for confecting the Eucharist.

By reason of the sign, it is appropriate that at least some part of the Eucharistic Bread coming from the fraction should be distributed to at least some of the faithful in Communion.

The wine that is used in the celebration of the Eucharist must be natural, from the fruit of the grape, pure and incorrupt, not mixed with other substances. Great care should be taken so that the wine intended for the celebration of the Eucharist is well conserved and has not soured.

It is, therefore, forbidden to use wine of doubtful authenticity or provenance, for the Church requires certainty regarding the conditions necessary for the validity of the Sacraments.

Eucharistic Prayer
With regard to the Eucharistic Prayer only those are to be used which are found in the Roman Missal or are legitimately approved by the Apostolic See, and according to the manner and the terms set forth by it.

No Priest should compose his own Eucharistic Prayers, or change the text approved by the Church, or introduce others composed by private individuals.

The proclamation of the Eucharistic Prayer is proper to the Priest by virtue of his Ordination. Therefore, it is an abuse to proffer it in such a way that some parts of the Eucharistic Prayer are recited by a Deacon, or a lay minister, by an individual member of the faithful, or by all members of the faithful together. The Eucharistic Prayer is to be recited in full by the Priest alone.

The people silently join themselves with the Priest in faith as well as in their intentions during the course of the Eucharistic Prayer as prescribed, namely, in the responses in the Preface dialogue, the Sanctus, the acclamation after the consecration and the "Amen" after the final doxology. It is quite clear that the faithful do not recite the doxology.

For the Priest to break the host at the time of consecration is an abuse contrary to the tradition of the Church. It is reprobated and is to be corrected with haste.

Other parts of the Mass
As regards the other parts of the Mass: it is the right of Christ's faithful that there be true and suitable sacred music, and that altar, vestments and sacred linens be dignified, proper and clean, in accordance with the norms.

The celebration of the Eucharist should be carefully prepared, the Word of God properly and efficaciously proclaimed and explained. The faculty for selecting the liturgical texts and rites must be carried out with care according to the norms, and the faith be duly safeguarded and nourished by the words that are sung in the celebration of the Liturgy.

The practice by which Priests, Deacons or the faithful alter or vary at will the texts of the Sacred Liturgy is a reprobated practice and must cease.

It is also illicit to omit or substitute the prescribed biblical readings on one's own initiative and especially to substitute other non-biblical texts for the readings, and responsorial Psalms, which contain the Word of God.

It is not permitted for a layperson, even a religious, to proclaim the Gospel reading in the celebration of Holy Mass.

The homily, which is given in the course of the celebration of Holy Mass and is part of the Liturgy itself, should ordinarily be given by the Priest celebrant himself. He can entrust it to a concelebrating Priest, or a Deacon, but never to a layperson.

Any previous rule that may have admitted non-ordained faithful to give the homily during the Eucharistic celebration is to be considered abrogated.

The prohibition of the admission of laypersons to preach within the Mass applies also to seminarians, students of theological disciplines, pastoral assistants; nor is there to be any exception for any kind of layperson, or group, or community, or association.

In the Holy Mass as well as in other celebrations of the Sacred Liturgy no Creed or Profession of Faith is to be introduced which is not found in the duly approved liturgical books.

The Greeting of Peace is to be maintained shortly before Holy Communion for it does not have the connotation either of reconciliation or remission of sins, but instead signifies peace, communion and charity before the reception of the Most Holy Eucharist.

It is appropriate that each one give the sign of peace only to those who are nearest and in a sober manner. The Priest may give the sign of peace to his ministers, but always remains within the sanctuary, so as not to disturb the celebration.

The breaking of the Eucharistic Bread is done only by the Priest celebrant or, if necessary, with the help of a Deacon or a concelebrant. This begins after the exchange of peace, while the Agnus Dei is being recited. An abuse, which prevails in some places by which the rite is unnecessarily prolonged and given undue emphasis, with laypersons also helping in contradiction to the norms, should be corrected.

If there is need 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.

Furthermore, these instructions and testimony should not be of such a nature that they should be confused with the homily, nor is it permissible to dispense with the homily on their account.

The joining of various rites with the celebration of Mass
It is not permissible to unite the Sacrament of Penance to the Mass in such a way that they become a single liturgical celebration. This does not exclude, however, that Priests other than those celebrating or concelebrating the Mass might hear the confessions of the faithful who so desire, even in the same place where Mass is being celebrated in order to meet the needs of the faithful.

The celebration of the Holy Mass is not to be inserted in any way into the setting of a common meal, nor joined with this kind of banquet. Mass is not to be celebrated without grave necessity on a dinner table nor in a dining room or banquet hall, nor in a room where food is present, nor in a place where the participants during the celebration itself are seated at tables.

It is not permissible to link the celebration of Mass to political or secular events, nor to situations that are not truly consistent with the Magisterium of the Catholic Church.

Furthermore, it is altogether to be avoided that the celebration of Mass should be carried out merely out of a desire for show, or in the manner of other ceremonies including profane ones, lest the Eucharist should be emptied of its authentic meaning.

Chapter IV: Holy Communion

Dispositions for reception
The Instruction seeks to ensure that communicants come with the right disposition to the reception of Holy Communion and pastors are to take care that proper and diligent catechetical instruction is given.

Anyone who is conscious of grave sin should not celebrate or receive the Body of the Lord without prior sacramental confession, except for a grave reason when the possibility of confession is absent. 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.

Care should be taken when Mass is celebrated for a large crowd, 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 pastor's duty to inform those present of the Church's teaching on this matter.

Catholic ministers licitly administer the Sacraments only to the Catholic faithful, who likewise receive them licitly only from Catholic ministers except for certain situations for which provision is made.

The faithful should be led insistently to the practice whereby they approach the Sacrament of Penance outside the celebration of Mass 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.

The First Communion of children must always be preceded by sacramental confession and absolution and should always be administered by a Priest and never outside the celebration of Mass.

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.

However, a child who is exceptionally mature must not be denied First Communion provided he has received sufficient instruction.

Distribution of Holy Communion
Normally the faithful should receive sacramental Communion during Mass at the moment laid down by the rite of celebration, that is, after the Priest celebrant's Communion.

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.

The faithful should receive Communion standing or kneeling, as the Conference of Bishops will have determined with its acts having received the recognitio of the Apostolic See. 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.

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." (C.I.C. 843.1)

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. In this regard the abuse is to be set aside whereby spouses administer Holy Communion to each other at a Nuptial Mass. (n. 94)

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.

Communion of Priests
The Priest must communicate at the altar at the moment laid down by the Missal, and concelebrants before they proceed with the distribution of Holy Communion.

The Priest celebrant or concelebrant is never to wait until the people's Communion is concluded before receiving Communion himself.

Communion under both kinds
In order for Holy Communion under both kinds to be administered to 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.

The chalice should not be ministered to lay members of Christ's faithful where there is such a large number of communicants that it is difficult to gauge the amount of wine for the Eucharist and there is a danger that more than a reasonable quantity of the Blood of Christ remains to be consumed at the end of the celebration.

The same is true wherever access to the chalice would be difficult to arrange 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.

As regards administration 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.

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.

The pouring of the Blood of Christ after the consecration from one vessel to another is to be completely 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.

Whatever may remain of the Blood of Christ after Communion must be immediately consumed by the Priest or by another minister, according to the norms, while the consecrated hosts that are left over are to be consumed by the Priest at the altar or carried to the place for the reservation of the Eucharist.

Chapter V: Other matters concerning the celebration of the Eucharist

Place for celebration
The celebration of the Eucharist is to be carried out in a sacred place, unless in a particular case necessity requires otherwise.

It is never lawful for a Priest to celebrate in a temple or sacred place of any non-Christian religion.

Various circumstances
Mass is celebrated either in Latin or another language, provided that liturgical texts are used, which have been approved according to the norm of law.

While it is permissible that Mass should be celebrated for particular groups, e.g. movements, associations and even smaller religious communities, these groups are nevertheless not exempt from the faithful observance of the liturgical norms.

Masses are not to be multiplied contrary to the norm of law and, as regards stipends, all those things are to be observed which are otherwise laid down by law.

Sacred vessels
Sacred vessels for containing the Body and Blood of the Lord must be made in strict conformity with the norms of tradition and of the liturgical books. The Bishops' Conference decides whether it is appropriate for sacred vessels to be made of other solid materials as well.

It is strictly required, however, that such materials be truly noble in the common estimation within a given region, so that honour will be given to the Lord by their use, and all risk of diminishing the doctrine of the Real Presence of Christ in the Eucharistic species in the eyes of the faithful will be avoided.

Reprobated, therefore, is any practice of using for the celebration of Mass common vessels, or others lacking in quality, or devoid of all artistic merit or which are mere containers, as also other vessels made from glass, earthenware, clay or other materials that break easily.

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

Liturgical vesture
The vestment proper to the Priest celebrant at Mass, and in other sacred actions directly connected with Mass unless otherwise indicated, is the chasuble, worn over the alb and stole.

The abuse is reprobated whereby the sacred ministers celebrate Holy Mass or other rites without sacred vestments, or with only a stole over the monastic cowl, or the common habit of religious or ordinary clothes, contrary to the prescriptions of the liturgical books, even when there is only one minister participating.

In order that such abuse is corrected as quickly as possible, Ordinaries should take care that in all churches and oratories subject to their jurisdiction there is present an adequate supply of liturgical vestments made in accordance with the norms.

Priests who are present at a Eucharistic Celebration, unless excused for a good reason, should as a rule exercise the office proper to their Order and thus take part as concelebrants, wearing the sacred vestments. Otherwise they wear their proper choir dress or a surplice over a cassock.

It is not fitting, except in rare and exceptional cases and with reasonable cause, for them to participate at Mass, as regards to externals, in the manner of the lay faithful.

Chapter VI: The reservation of the Most Holy Eucharist
and eucharistic worship outside Mass

Reservation
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.

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 must be greatly promoted.

Apart from the prescriptions of canon 934 § 1, it is forbidden to reserve the Blessed Sacrament in a place that is not subject in a secure way to the authority of the diocesan Bishop, or where there is a danger of profanation.

Where such is the case, the diocesan Bishop should immediately revoke any permission for reservation of the Eucharist that may already have been granted.

A Priest or Deacon, or an extraordinary minister who takes the Most Holy Eucharist to administer 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.

Worship outside Mass
The worship of the Eucharist outside the Mass is a tribute of inestimable value in the life of the Church. Such worship is closely linked to the celebration of the Eucharistic Sacrifice.

Therefore, both public and private devotion of the Most Holy Eucharist even outside Mass should be vigorously promoted, for by means of it the faithful give adoration to Christ, truly and really present.

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.

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 at least some hours each day, so that they can spend time in prayer before the Most Holy Sacrament.

Before the Most Holy Sacrament either reserved or exposed, the praying of the Rosary, which is admirable in its simplicity and even its profundity, is not to be excluded.

The Most Holy Sacrament, when exposed, must never by left unattended even for the briefest space of time. It should, therefore, be arranged that at least some of the faithful always be present at fixed times, even if they take alternating turns.

Chapter VII: Extraordinary function of lay faithful

There can be no substitute whatsoever for the ministerial Priesthood. For if a Priest is lacking in the community, then the community lacks the exercise and sacramental function of Christ the Head and Shepherd, which belongs to the essence of its very life. For "the only minister who can confect the Sacrament of the Eucharist in persona Christi is a validly ordained Priest."

When the Church's needs require it, however, if sacred ministers are lacking, lay members of Christ's faithful may supply for certain liturgical offices according to the norm of law e.g. in regard to pastoral assistants, care must be taken lest the delineation of this function be assimilated too closely to the form of pastoral ministry that belongs to clerics. That is to say, attention should be paid to ensuring that pastoral assistants do not take upon themselves what is proper to the ministry of the sacred ministers.

The activity of a pastoral assistant should be directed to facilitating the ministry of Priests and Deacons, to ensuring that vocations to the Priesthood and Diaconate are awakened and that lay members of Christ's faithful in each community are carefully trained for the various liturgical functions, in keeping with the variety of charisms and in accordance with the norm of law.

Only out of true necessity is there to be recourse to the assistance of extraordinary ministers in the celebration of the Liturgy. Such recourse is not intended for the sake of a fuller participation of the laity but, rather, by its very nature, is supplementary and provisional.

Furthermore, when recourse is had out of necessity to the functions of extraordinary ministers, special urgent prayers of intercession should be multiplied that the Lord may soon send a Priest for the service of the community and raise up an abundance of vocations to the sacred Orders.

These purely supplementary functions must not be an occasion for disfiguring the very ministry of Priests, in such a way that the latter neglect the celebration of Holy Mass for the people for whom they are responsible, or their personal care of the sick, or the baptism of children, or assistance at weddings or the celebration of Christian funerals, matters which pertain in the first place to Priests assisted by Deacons.

It must, therefore, never be the case that in parishes Priests alternate indiscriminately in shifts of pastoral service with Deacons or laypersons, thus confusing what is specific to each.

Furthermore, it is never licit for laypersons to assume the role or the vesture of a Priest or a Deacon or other clothing similar to such vesture.

The extraordinary minister
The only minister who can confect the Sacrament of the Eucharist in persona Christi is a validly ordained Priest. 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, to whom it belongs, therefore, to administer Holy Communion to the lay members of Christ's faithful during the celebration of Mass. In this way their ministerial office in the Church is fully and accurately brought to light, and the sign value of the Sacrament is made complete.

In addition to the ordinary ministers there is the formally instituted acolyte, who by virtue of his institution is an extraordinary minister of Holy Communion even outside the celebration of Mass.

If, moreover, reasons of real necessity prompt it, another lay member of Christ's faithful may also be delegated by the diocesan Bishop, in accordance with the norm of law, 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.

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

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

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. 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.

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.

Preaching
The homily on account of its importance and its nature is reserved to the Priest or Deacon during Mass. As regards other forms of preaching, if necessity demands it in particular circumstances, or if usefulness suggests it in special cases, lay members of Christ's faithful may be allowed to preach in a church or in an oratory outside Mass in accordance with the norm of law.

This may be done only on account of a scarcity of sacred ministers in certain places, in order to meet the need, and it may not be transformed from an exceptional measure into an ordinary practice, nor may it be understood as an authentic form of the advancement of the laity.

All must remember that the faculty for giving such permission belongs to the local Ordinary, and this as regards individual instances; this permission is not the competence of anyone else, even if they are Priests or Deacons.

Particular celebrations carried out in the absence of a Priest
It is the Christian people's right to have the Eucharist celebrated for them on Sunday, and whenever holy days of obligation or other major feasts occur, and even daily insofar as this is possible.

Therefore, when it is difficult to have a celebration of Mass on a Sunday in a parish church or in other community of Christ's faithful, the diocesan Bishop together with his Priests should consider appropriate remedies.

Among such solutions will be that other Priests be called upon for this purpose, or that the faithful transfer to a church in a nearby place so as to participate in the Eucharistic mystery there.

Priests should remember that they are enjoined to provide the faithful with the opportunity to satisfy the obligation of participating at Mass on Sundays. For their part, the lay faithful have the right, barring a case of real impossibility, that no Priest should ever refuse either to celebrate Mass for the people or to have it celebrated by another Priest if the people otherwise would not be able to satisfy the obligation of participating at Mass on Sunday or the other days of precept.

It is necessary to avoid any sort of confusion about Eucharistic services or services of the Word in the celebration of the Eucharist. It is up to the diocesan Bishop to discern whether 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.

It will be preferable, moreover, when both Priest and 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.

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 possibly to have the celebration of Mass on the preceding or following Sunday. Priests are, therefore, earnestly requested to celebrate Mass daily for the people in one of the churches entrusted to their care.

Similarly it is unthinkable on the Lord's Day to substitute for Holy Mass either ecumenical celebrations of the word or services of common prayer with Christians from … Ecclesiastical Communities, or even participation in these Communities' liturgical services.

Should the diocesan Bishop out of necessity authorise the participation of Catholics for a single occasion, let pastors take care lest confusion arise among the Catholic faithful concerning the necessity of taking part at Mass at another hour of the day even in such circumstances, on account of the obligation.

Those who have left the clerical state
A cleric who loses the clerical state in accordance with the law … is prohibited from exercising the power of order. It is, therefore, not licit for him to celebrate the Sacraments under any pretext whatsoever save in the exceptional case set forth by law, nor is it licit for Christ's faithful to have recourse to him for the celebration, since there is no reason which would permit this.

Moreover these men should neither give the homily nor ever undertake any office or duty in the celebration of the sacred Liturgy, lest confusion arise among Christ's faithful and the truth be obscured.

Chapter VIII: Remedies

The things set forth in this Instruction obviously do not encompass all the violations against the Church and its discipline that are defined in the canons, in the liturgical laws and in other norms of the Church for the sake of the teaching of the Magisterium or sound tradition. Where something wrong has been committed, it is to be corrected according to the norm of law.

Diocesan Bishop
It is the Bishop's responsibility within the limits of his competence, to issue norms on liturgical matters by which all are bound.

Since he must safeguard the unity of the universal Church, the Bishop is bound to promote the discipline common to the entire Church and, therefore, to insist upon the observance of all ecclesiastical laws.

He is to be watchful lest abuses encroach upon ecclesiastical discipline, especially as regards the ministry of the Word, the celebration of the Sacraments and sacramentals, the worship of God and the veneration of the Saints.

Beside those matters that he must refer to the Congregation for the Doctrine of the Faith, the Ordinary should proceed according to the norms of the sacred canons imposing canonical penalties if necessary, bearing in mind in particular what is laid down by Canon 1326. If the matter is serious he has to inform the Congregation for Divine Worship and the Discipline of the Sacraments.

Complaints
In an altogether particular manner, let everyone do all that is in their power to ensure that the Most Holy Sacrament of the Eucharist will be protected from any and every irreverence or distortion and that all abuses be thoroughly corrected. This is a most serious duty incumbent upon each and every one and all are bound to carry it out without any favouritism.

Any Catholic, whether Priest or Deacon or lay member of Christ's faithful has the right to lodge a complaint regarding a liturgical abuse to the diocesan Bishop or the competent Ordinary equivalent to him in law, or to the Apostolic See on account of the primacy of the Roman Pontiff.

It is fitting, however, insofar as possible, that the report or complaint be submitted first to the diocesan Bishop. This is naturally to be done in truth and charity.

Conclusion
It is the hope of the Congregation for Divine Worship and the Discipline of the Sacraments that by the diligent application of those things that are recalled in this Instruction, human weakness may come to pose less of an obstacle to the action of the Most Holy Sacrament of the Eucharist, and that with all distortion set aside and every reprobated practice removed, through the intercession of the Blessed Virgin Mary, "Woman of the Eucharist", the saving presence of Christ in the Sacrament of his Body and Blood may shine brightly upon all people.

The Congregation encourages: all Christ's faithful to participate in the Most Holy Eucharist as fully, consciously and actively as they can, honouring it lovingly by their devotion and the manner of their life; Bishops, Priests and Deacons, in the exercise of the sacred ministry, to examine their consciences as regards the authenticity and fidelity of the actions they have performed in the name of Christ and the Church in the celebration of the Sacred Liturgy; each one of the sacred ministers to ask himself, even with severity, whether he has respected the rights of the lay members of Christ's faithful, who confidently entrust themselves and their children to him, relying on him to fulfil for the faithful those sacred functions that the Church intends to carry out in celebrating the sacred Liturgy at Christ's command. For each one should always remember that he is a servant of the Sacred Liturgy.