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CONGREGATION
FOR DIVINE WORSHIP
AND THE DISCIPLINE OF THE SACRAMENT
INSTRUCTION
Redemptionis
Sacramentum
On
certain matters to be observed or to be avoided
regarding the Most Holy Eucharist
Chapter
VII
E XTRAORDINARY FUNCTIONS OF LAY FAITHFUL
[146.] There
can be no substitute whatsoever for the ministerial Priesthood. For if
a Priest is lacking in the community, then the community lacks the exercise
and sacramental function of Christ the Head and Shepherd, which belongs
to the essence of its very life.[247] For “the
only minister who can confect the sacrament of the Eucharist in persona
Christi is a validly ordained Priest”.[248]
[147.] When the Church’s needs require it, however, if sacred ministers
are lacking, lay members of Christ’s faithful may supply for certain
liturgical offices according to the norm of law.[249]
Such faithful are called and appointed to carry out certain functions,
whether of greater or lesser weight, sustained by the Lord’s grace.
Many of the lay Christian faithful have already contributed eagerly to
this service and still do so, especially in missionary areas where the
Church is still of small dimensions or is experiencing conditions of persecution,[250]
but also in areas affected by a shortage of Priests and Deacons.
[148.] Particular importance is to be attached to the training of catechists,
who by means of great labors have given and still give outstanding and
altogether necessary help in the spreading of the faith and of the Church.[251]
[149.] More recently, in some dioceses long since evangelized, members
of Christ’s lay faithful have been appointed as “pastoral
assistants”, and among them many have undoubtedly served the good
of the Church by providing assistance to the Bishop, Priests and Deacons
in the carrying out of their pastoral activity. Let care be taken, however,
lest the delineation of this function be assimilated too closely to the
form of pastoral ministry that belongs to clerics. That is to say, attention
should be paid to ensuring that “pastoral assistants” do not
take upon themselves what is proper to the ministry of the sacred ministers.
[150.] The activity of a pastoral assistant should be directed to facilitating
the ministry of Priests and Deacons, to ensuring that vocations to the
Priesthood and Diaconate are awakened and that lay members of Christ’s
faithful in each community are carefully trained for the various liturgical
functions, in keeping with the variety of charisms and in accordance with
the norm of law.
[151.] 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.[252]
Furthermore, when recourse is had out of necessity to the functions of
extraordinary ministers, special urgent prayers of intercession should
be multiplied that the Lord may soon send a Priest for the service of
the community and raise up an abundance of vocations to sacred Orders.[253]
[152.] These purely supplementary functions must not be an occasion for
disfiguring the very ministry of Priests, in such a way that the latter
neglect the celebration of Holy Mass for the people for whom they are
responsible, or their personal care of the sick, or the baptism of children,
or assistance at weddings or the celebration of Christian funerals, matters
which pertain in the first place to Priests assisted by Deacons. It must
therefore never be the case that in parishes Priests alternate indiscriminately
in shifts of pastoral service with Deacons or laypersons, thus confusing
what is specific to each.
[153.] Furthermore, it is never licit for laypersons to assume the role
or the vesture of a Priest or a Deacon or other clothing similar to such
vesture.
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.
2.
Preaching
[161.] As was
already noted above, the homily on account of its importance and its nature
is reserved to the Priest or Deacon during Mass.[260]
As regards other forms of preaching, if necessity demands it in particular
circumstances, or if usefulness suggests it in special cases, lay members
of Christ’s faithful may be allowed to preach in a church or in
an oratory outside Mass in accordance with the norm of law.[261]
This may be done only on account of a scarcity of sacred ministers in
certain places, in order to meet the need, and it may not be transformed
from an exceptional measure into an ordinary practice, nor may it be understood
as an authentic form of the advancement of the laity.[262]
All must remember besides that the faculty for giving such permission
belongs to the local Ordinary, and this as regards individual instances;
this permission is not the competence of anyone else, even if they are
Priests or Deacons.
3.
Particular Celebrations carried out in the Absence of a Priest
[162.] On the
day known as the Lord’s Day, the Church faithful gathers together
to commemorate the Lord’s Resurrection and the whole Paschal Mystery,
especially by the celebration of Mass.[263] For
“no Christian community is built up unless it is rooted in and hinges
upon the celebration of the Most Holy Eucharist”.[264]
Hence it is the Christian people’s right to have the Eucharist celebrated
for them on Sunday, and whenever holydays of obligation or other major
feasts occur, and even daily insofar as this is possible. Therefore when
it is difficult to have the celebration of Mass on a Sunday in a parish
church or in another community of Christ’s faithful; the diocesan
Bishop together with his Priests should consider appropriate remedies.[265]
Among such solutions will be that other Priests be called upon for this
purpose, or that the faithful transfer to a church in a nearby place so
as to participate in the Eucharistic mystery there.[266]
[163.] All Priests, to whom the Priesthood and the Eucharist are entrusted
for the sake of others,[267] should remember that
they are enjoined to provide the faithful with the opportunity to satisfy
the obligation of participating at Mass on Sundays.[268]
For their part, the lay faithful have the right, barring a case of real
impossibility, that no Priest should ever refuse either to celebrate Mass
for the people or to have it celebrated by another Priest if the people
otherwise would not be able to satisfy the obligation of participating
at Mass on Sunday or the other days of precept.
[164.] “If participation at the celebration of the Eucharist is
impossible on account of the absence of a sacred minister or for some
other grave cause,”[269] then it is the Christian
people’s right that the diocesan Bishop should provide as far as
he is able for some celebration to be held on Sundays for that community
under his authority and according to the Church’s norms. Sunday
celebrations of this specific kind, however, are to be considered altogether
extraordinary. All Deacons or lay members of Christ’s faithful who
are assigned a part in such celebrations by the diocesan Bishop should
strive “to keep alive in the community a genuine ‘hunger’
for the Eucharist, so that no opportunity for the celebration of Mass
will ever be missed, also taking advantage of the occasional presence
of a Priest who is not impeded by Church law from celebrating Mass”.[270]
[165.] It is necessary to avoid any sort of confusion between this type
of gathering and the celebration of the Eucharist.[271]
The diocesan Bishops, therefore, should prudently discern whether Holy
Communion ought to be distributed in these gatherings. The matter would
appropriately be determined in view of a more ample 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.
[167.] “Similarly, it is unthinkable on the Lord’s Day to
substitute for Holy Mass either ecumenical celebrations of the word or
services of common prayer with Christians from the . . . Ecclesial Communities,
or even participation in these Communities’ liturgical services.”[272]
Should the diocesan Bishop out of necessity authorize the participation
of Catholics for a single occasion, let pastors take care lest confusion
arise among the Catholic faithful concerning the necessity of taking part
at Mass at another hour of the day even in such circumstances, on account
of the obligation.[273]
4.
Those Who Have Left the Clerical State
[168.] “A
cleric who loses the clerical state in accordance with the law . . . is
prohibited from exercising the power of order”.[274] It is therefore
not licit for him to celebrate the sacraments under any pretext whatsoever
save in the exceptional case set forth by law,[275]
nor is it licit for Christ’s faithful to have recourse to him for
the celebration, since there is no reason which would permit this according
to canon 1335.[276] Moreover, these men should neither
give the homily[277] nor ever undertake any office
or duty in the celebration of the sacred Liturgy, lest confusion arise
among Christ’s faithful and the truth be obscured.
Notes
[247] Cf. Congregation for the
Clergy, and others, Instruction, Ecclesiae de mysterio, Theological Principles,
n. 3: AAS 89 (1997) p. 859.
[248] Cf. Code of Canon Law, can. 900 § 1; cf. Fourth Lateran Ecumenical
Council, 11-30 November 1215, Chapter 1: DS802; Pope Clement VI, Letter
to Mekhitar, Catholicos of the Armenians, Super quibusdam, 29 September
1351: DS 1084; Ecumenical Council of Trent, Sessio XXIII, 15 July 1563,
Doctrine and Canons on Sacred Orders., Chapter 4: DS 1767-1770; Pope Pius
XII, Encyclical Letter, Mediator Dei: AAS 39 (1947) p. 553.
[249] Cf. Code of Canon Law, can. 230 § 3; Pope John Paul II, Allocution
during a Symposium concerning the collaboration of laypersons in the pastoral
ministry of Priests, 22 April 1994, n. 2: L’Osservatore Romano,
23 April 1994; Congregation for the Clergy et al., Instruction, Ecclesiae
de mysterio, Prooemium: AAS 89 (1997) pp. 852-856.
[250] Cf. Pope John Paul II, Encyclical Letter, Redemptoris missio, nn.
53-54: AAS 83 (1991) pp. 300-302; Congregation for the Clergy et al.,
Instruction, Ecclesiae de mysterio, Prooemium: AAS 89 (1997) pp. 852-856.
[251] Cf. Second Vatican Ecumenical Council, Decree on the Missionary
Activity of the Church, Ad gentes, 7 December 1965, n. 17; Pope John Paul
II, Encyclical Letter Redemptoris missio, n. 73: AAS 83 (1991) p. 321.
[252] Cf. Congregation for the Clergy et al., Instruction, Ecclesiae de
mysterio, Practical Provisions, art. 8 § 2: AAS 89 (1997) p. 872.
[253] Cf. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia,
n. 32: AAS 95 (2003) p. 455.
[254] Cf. Code of Canon Law, can. 900 § 1.
[255] Cf. ibidem, can. 910 § 1; cf. also Pope John Paul II, Letter,
Dominicae Cenae, n. 11: AAS 72 (1980) p. 142; Congregation for the Clergy
et al., Instruction, Ecclesiae de mysterio, Practical Provisions, art.
8 § 1: AAS 89 (1997) pp. 870-871.
[256] Cf. Code of Canon Law, can. 230 § 3.
[257] Cf. S. Congregation for the Discipline of the Sacraments, Instruction,
Immensae caritatis, prooemium: AAS 65 (1973) p. 264; Pope Paul VI, Apostolic
Letter (Motu Proprio), Ministeria quaedam, 15 August 1972: AAS 64 (1972)
p. 532; Missale Romanum, Appendix III: Ritus ad deputandum ministrum sacrae
Communionis ad actum distribuendae, p. 1253; Congregation for the Clergy
et al., Instruction, Ecclesiae de mysterio, Practical Provisions, art.
8 § 1: AAS 89 (1997) p. 871.
[258] S. Congregation for the Sacraments and Divine Worship, Instruction,
Inaestimabile donum, n. 10: AAS 72 (1980) p. 336; Pontifical Commission
for the Authentic Interpretation of the Code of Canon Law, Response to
dubium, 11 July 1984: AAS 76 (1984) p. 746.
[259] Cf. S. Congregation for the Discipline of the Sacraments, Instruction,
Immensae caritatis, n. 1: AAS 65 (1973) pp. 264-271, here pp. 265-266;
Pontifical Commission for the Authentic Interpretation of the Code of
Canon Law, Responsio ad propositum dubium, 1 June 1988: AAS 80 (1988)
p. 1373; Congregation for the Clergy et al., Instruction, Ecclesiae de
mysterio, Practical Provisions, art. 8 § 2: AAS 89 (1997) p. 871.
[260] Cf. Code of Canon Law, can. 767 § 1.
[261] Cf. ibidem, can. 766.
[262] Cf. Congregation for the Clergy et al., Instruction, Ecclesiae de
mysterio, Practical Provisions, art. 2 §§ 3-4: AAS 89 (1997)
p. 865.
[263] Cf. Pope John Paul II, Apostolic Letter, Dies Domini, esp. nn. 31-51:
AAS 90 (1998) pp. 713-766, here pp. 731-746; Pope John Paul II, Apostolic
Letter, Novo Millennio ineunte, diei 6 ianuarii 2001, nn. 35-36: AAS 93
(2001) pp. 290-292; Pope John Paul II, Encyclical Letter, Ecclesia de
Eucharistia, n. 41: AAS 95 (2003) pp. 460-461.
[264] Second Vatican Ecumenical Council, Decree on the Ministry and Life
of Priests, Presbyterorum ordinis, n. 6; cf. Pope John Paul II, Encyclical
Letter, Ecclesia de Eucharistia, nn. 22, 33: AAS 95 (2003) pp. 448, 455-456.
[265] Cf. S. Congregation of Rites, Instruction, Eucharisticum mysterium,
n. 26: AAS 59 (1967) pp. 555-556; Congregation for Divine Worship, Directory
for Sunday Celebrations in the Absence of a Priest, Christi Ecclesia,
2 June 1988, nn. 5 and 25: Notitiae 24 (1988) pp. 366-378, here pp. 367,
372.
[266] Cf. Congregation for Divine Worship, Directory for Sunday Celebrations
in the Absence of a Priest, Christi Ecclesia, n. 18: Notitiae 24 (1988)
p. 370.
[267] Cf. Pope John Paul II, Letter, Dominicae Cenae, n. 2: AAS 72 (1980)
p. 116.
[268] Cf. Pope John Paul II, Apostolic Letter, Dies Domini, n. 49: AAS
90 (1998) p. 744; Encyclical Letter, Ecclesia de Eucharistia, n. 41: AAS
95 (2003) pp. 460-461; Code of Canon Law, cann. 1246-1247.
[269] Cf. Code of Canon Law, can. 1248 § 2; Congregation for Divine
Worship, Directory for Sunday Celebrations in the Absence of a Priest,
Christi Ecclesia, nn. 1-2: Notitiae 24 (1988) p. 366.
[270] Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n.
33: AAS 95 (2003) pp. 455-456.
[271] Cf. Congregation for Divine Worship, Directory for Sunday Celebrations
in the Absence of a Priest, Christi Ecclesia, n. 22: Notitiae 24 (1988)
p. 371.
[272] Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia, n.
30: AAS 95 (2003) pp. 453-454; cf. also Pontifical Council for the Promotion
of Christian Unity, Directory for the application of the principles and
norms on ecumenism, La recherche de l’unité, 25 March 1993,
n. 115: AAS 85 (1993) pp. 1039-1119, here p. 1085.
[273] Cf. Pontifical Council for the Promotion of Christian Unity, Directory
for the application of the principles and norms on ecumenism, La recherche
de l’unité, n. 115: AAS 85 (1993) p. 1085.
[274] Cf. Code of Canon Law, can. 292; Pontifical Council for the Interpretation
of Legislative Texts, Declaration de recta interpretatione can. 1335,
secundae partis, C.I.C., 15 May 1997, n. 3: AAS 90 (1998) p. 64.
[275] Cf. Code of Canon Law, cann. 976; 986 § 2.
[276] Cf. Pontifical Council for the Interpretation of Legislative Texts,
Declaratio de recta interpretatione can. 1335, secundae partis, C.I.C.,
15 May 1997, nn. 1-2: AAS 90 (1998) pp. 63-64.
[277] As regards Priests who have obtained the dispensation from celibacy,
cf. S. Congregation for the Doctrine of the Faith, Normae de dispensatione
a sacerdotali caelibatu ad instantiam partis, Normae substantiales, 14
October 1980, art. 5; cf. also Congregation for the Clergy et al., Instruction,
Ecclesiae de mysterio, Practical Provisions, art. 3 § 5: AAS 89 (1997)
p. 865.
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