The Church founded by Jesus Christ as a sacrament of salvation to proclaim the Good
news to all the creatures in the world till the end of time (Mt. 28:19), continually
lives and grows by the blessed Eucharist. Born of the Paschal mystery, the Church
makes centre of its life the Eucharist, a sacrament of the paschal mystery in an
outstanding way. To the Church Eucharist is a gift par excellence from Christ, her
Lord – it is the gift of himself as well as the gift of his saving work. Eucharist
is the sacrifice of the cross perpetrated down the ages. It is a sacrifice in the
strict sense. Christ suffered for all men, so it doe not remain confined to the
past, but it transcends the time.
The sacrifice is so decisive for the salvation of the human race that Jesus Christ
offered it and returned to the Father only after he had left us a means of sharing
in it as if we had been present there. This aspect of the universal charity of the
Eucharistic sacrifice is based on the words of the Savior Himself (Lk. 22: 19-20).
It is as the living and risen One that Christ can become in Eucharist the living
bread (Jn. 6: 51). The sacrifice of Christ is made present ever anew, sacramentally
perpetrated in every community which offers at the hands of the consecrated ministers.
As the Church acknowledges with steadfast faith in the Most Holy Eucharist, sacrament
of redemption.1 the Eucharist must be celebrated properly observing all
the liturgical norms so as to make the faithful to have a more conscious, active
and fruitful participation in the Holy Sacrifice of the Altar.
It is in this connection the Congregation for Divine Worship and the Discipline
of the Sacraments issued an Instruction Redemptionis Sacramentum, on certain matters
to be observed or to be avoided regarding the Most Holy Eucharist. In fact this
Instruction was prepared by the above said Congregation by the mandate of the Supreme
Pontiff John Paul II in collaboration with the Congregation for the Doctrine of
Faith. The Holy Father approved it on 19th March 2004 and order it to be published
for the immediate observation of all concerned.
----------------------------------------------------
1. See U. Navarrete, Structura iuridica matrimonii secundum Concilium Vaticanum II: momentum Iuridica amoris coniugalis, Roma, PUG, 1968, p. 17
In the present day, under the pretext of liberty, creativity, adaptation, and ecumenical
activities, and even sometimes, out of ignorance, there are a lot of abuses brought
in the celebration of Eucharist.2 These abuses “contribute to the obscuring
of the Catholic faith and doctrine concerning this wonderful “sacrament”.3
In fact, “it is the right of all Christ’s faithful tht the liturgy, and in particular
the celebration of Holy Mass, should truly be as the Church wishes, according to
her stipulations as prescribed in the liturgical books and in the other laws and
norms”.3
While the Apostolic See5 regulates the sacred liturgy of the universal
Church publishing liturgical books and reviewing the vernacular translations done
by the Bishop’s Conferences (c. 838 §1, 2), it pertains to the diocesan Bishop to
set forth the liturgical norms in his diocese and to ensure that abuses do not creep
in the liturgical celebration, especially of the Eucharist (c. 838 §4, c. 392 §2,
RS nn. 19, 22, 24).
The priests, on this part, should celebrate devoutly and faithfully the mysteries
of Christ for the praise of God and the sanctification of the Christian people,
according to the tradition of the Church, especially in the Eucharistic sacrifice,
for it is their responsibility to preside at the Eucharist in persona Christi. They
ought not therefore to detract from the profound meaning of their own ministry by
corrupting the liturgical celebration either through alteration or omission, or
through arbitrary additions.6
1. The Minister of the Most Holy Eucharist
1. Valid and licit celebration
A validly ordained priest is the only minister of the sacrament of the Eucharist
(c.900 §1, RS n. 146). In the person of Christ he may preside at or concelebrate
the Eucharist and validly consecrate the bread and wine. If laypersons or deacons
attempt to celebrate the Holy Mass, they incure the penalty of a latae sententiae
interdict or the penalty of latae sententiae suspension respectively (c. 1378 §2,
n.1).
While any priest may validly consecrate the sacrament, for lawful celebration of
the Eucharist a priest, besides observing canonical norms for the celebration, must
not have been deprived of the exercise of his Order by an irregularity or impediment
(c. 1044), or by a penalty (cc. 1331 §1, n.2, 1332, 1333 §1, n.1, 1338 §2), or must
suffer the lose of the clerical state (cc. 290, 292, 1336 §1, n.5).
----------------------------------------------------
2. Cf. Redemptionis Sacramentum, nn.. 7 - 9
3. Pope John Paul II, Encyclical Letter, Ecclesia de Eucharistia. n. 10.
4. Redemptioinis Sacramentum, n. 12
5. The Congregation for Divine Worship and the Discipline of the Sacraments attends to those matters that pertain to the Apostolic See as regards the regulation and the promotion of the Sacred liturgy, and especially sacraments, with due regard for the competence of Congregation for the Doctrine of Faith. See Pastor Bonus, nn. 62, 63, 66, RS, n, 17.
6. See. RS. nn. 30-31, SC, n.22, c. 846 §1, Missale Romanum, Institutio Generalis, n, 24
2. Frequency of celebration
Though a priest is not obliged to celebrate the Eucharist everyday as per the provision
of c. 805 of the old Code c. 904 of the present Code, taking the words from Presbyterorum
ordini, n. 13, asks the priests to celebrate the Eucharist frequently, indeed daily,
as the work of the redemption is continually being carried out in the mystery of
the Eucharistic sacrifice (RS. n. 110), As the Eucharist is an action of Christ
and of the Church, the priests fulfill their principal function by celebrating it
everyday (c.276 §2, n.2). The 1994 Directory in the ministry and life of Priests
in its number 49 also speaks of the importance of the daily Eucharist for priestly
spirituality.
The Instruction Redemptionis Sacramentum demands tht the priests who are present
at a Eucharist celebration, should as a rule exercise the office proper to their
Order and thus take part as concelebrants. Unless they are excused for a good reason
they should not take part in the Eucharistic celebration merely in the manner of
the lay faithful.7
3. Presence of the faithful
C. 906 forbids the celebration of the Eucharist without the participation of at
least one faithful, unless there is a good and reasonable cause for doing so. In
fact the old Code in its c. 813 §1 required the presence of at least a server for
every mass. His presence was required for more than the material assistance to the
celebrating priest, to signify the fact that the Eucharist is essentially an action
of the whole church, priest and people. According to St. Thomas Aquinas, the server
represented the whole catholic people, and in that capacity he answered the priest
in plural.8 The new Code does not speak of the presence of a server,
but the participation at least one of the faithful. But for good and reasonable
cause a priest can celebrate the Mass alone also.
4. Concelebration
While the c. 803 of the 1917 Code forbade the concelebration apart from the ordination
mass, the present Code in its c. 902 permits the priests to concelebrate the Eucharist.
In fact the Constitution on the Sacred Liturgy of Vatican II opened a wider opportunity
on number of occasions for the concelebration whereby the unity of the priesthood
is appropriately manifested.9
Concelebration is to be preferred over multiple private Masses.10 However,
the priests should not insist on concelebration at the expense of the welfare of
the faithful, such as when more than one mass is required to meet the pastoral needs.
Despite the encouragement of concelebration, each priest retains the right to celebrate
Mass
----------------------------------------------------
7. RS. n. 128.
8. STh, 111,q. 83, art. 5, ad. 12
9. Sacrosanctum Concilium, n. 57. The liturgical law governing concelebration are found principally in the “General Instruction of the Roman Missal” (GIRM), nn. 153 208.
10. Eucharisticum Mysterium, n. 47
individually, save only at the same time a concelebration is taking place in the
same church or oratory.
Concelebration among priests of different Catholic churches sui iuris can be done
with permission of the diocesan / eparchial bishop for a just cause, especially
that of fostering charity, and of the sake of manifesting unity between the churches.
The liturgical rite of the principal celebrant is to be observed, and he is to wear
the appropriate vestments and insignia of his own church sui iuris (CCEO 701). Ordinarily
the concelebrants wear the vestments of their own church, but for a just cause and
having removed any wonderment on the part of the faithful, they may wear the liturgical
vestments of another church sui iuris (CCEO 707 §2).
5. Bination and Trination (Multiplication of Masses)
A priest can celebrate Mass once a day unless the law allows him to celebrate or
concelebrate the Eucharist a number of times on the same day. The occasions on which
a priest can celebrate or concelebrate more than once a day, are Maundy Thursday,
Easter vigil, Christmas celebrations and during Synod or Pastoral visitation of
Bishop.11 Besides these occasions, the pastoral needs can make a priest
celebrate Mass more than once on the same day. In 1963 Pope Paul VI had already
granted to the diocesan Bishops the faculty to permit priests to celebrate twice
on weekdays for a just cause and three times on Sundays and holidays of obligations
when there is shortage of priests and is true pastoral need.12 C.905
§2 extends this faculty to all the local Ordinaries.
Respecting the regulation that without the pastoral needs, the celebration of the
Holy Mass is not to be multiplied unnecessarily contrary to the norms (c. 905 §1),
the Instruction Redemptionis Sacramentum asks the different groups in the parish
to come to the parochial Mass. “At Sunday Masses in the parishes, insofar as parishes
are “Eucharistic communities’, it is customary to find different groups, movements,
associations and even the smaller religious communities present in the parish”.13
13
6. Personal prayer of the priest
As of c. 810 of the 1917 Code, c. 909 of the present Code states that a priest should
prepare for Mass by prayer and should give thanks to God afterwards. Though a priest
be a man of prayer, he is asked to take immediate preparation for the Holy Eucharist.
The appendix to the Roman Missal provides several prayers for preparation for and
thanksgiving after Mass.
----------------------------------------------------
11. GIRM, n. 158.
12. Paul VI, Pastorale Munus. n. 2.
13. RS. n. 114, Eucharisticum Mysterium, n. 27
7. Celebret
Taking the provision of c. 903, Redemptionis Sacramentum states that a priest is
to be permitted to celebrate or concelebrate the Eucharist, even if he is not known
to the rector of the church, provided he presents commendatory letter, i.e., a celebret
not more than a year old. While the c. 903 says that a priest can get his celebret
from his own Ordinary or Superior, the Instruction adds with these two, the Holy
See from whom he can get the celebret. In many places the celebret is not requested
of visiting priests, and the canon as well as RS state that it is not necessary
when the rector prudently judges that a priest is not impeded from celebrating the
Holy Eucharist.14
8. Mass Intention
As per c. 809 of 1917 Code, Mass may be applied for the dead in Purgatory or for
the living with the exception of public Masses for the ex-communicated, and a private
Mass may be applied for them, and that too only for their conversion (c. 2262 §2.
n.2). Now as per the present canonical norm (c. 901), a Mass may be applied for
anyone, living or dead, baptized or non-baptized, sinner or saint.
9. Functions restricted to the priest.
Liturgical actions are celebrations of the Church which manifest her nature and
reflect her structure.15 They reflect both the common dignity of the
faithful16 and their hierarchical differences. For this reason, ‘in liturgical
celebrations each person, minister or lay man who has an office to perform, should
carry out all and only those parts which pertain to his office by the nature of
the rite and the norms of the liturgy.17 Since the only minister who
can bring the Eucharist into being is the priest (c. 900 §1), c. 907 regulates that
he alone should recite the Eucharistic prayer in full; neither a deacon nor a lay
minister or an individual member or all the members of the faithful together recite
some part of the Eucharistic prayer (RS. n. 52). In the same way, the prayers and
actions designated as ‘presidential’ should be recited by the celebrating priest
only.
Moreover the Redemptionis Sacramentum regulates that only those Eucharistic prayers
that are found in the Roman Missal or are legitimately approved by the Apostolic
See, alone are to be used for the Mass. It forbids the priests to compose their
own Eucharistic prayer, or to change the same text approved by the Church, or to
introduce others composed by private individuals.18 The faithful during
the Eucharistic prayer join themselves with the priest in faith, and they intervene
as prescribed, in the responses in the Preface dialogue, the Sanctus, the acclamation
after the consecration
----------------------------------------------------
14. RS, n. 111.
15. SC, n. 26
16. LG. n. 32
17. SC, n. 28
18. RS, n. 51
and the ‘amen’ after the doxology, and in other acclamation approved by the Conference
of Bishops with the recognition of the Holy See.19
10. Prohibition of the Inter denominational celebration.
The celebration of the Eucharist by the catholic priest with the priests or ministers
of Churches or ecclesial communities which are not in full communion with the Catholic
Church is forbidden by the c. 908. Worship should express the unity of the Church20
and the Eucharist in particular is ‘a sign of unity’.21 In the absence
of such unity, concelebration of the Eucharist would be inappropriate. C. 1365 prescribes
‘a just penalty’ for anyone who is guilty of prohibited participation in religious
rites. Redemptionis Sacramentum considers the forbidden concelebration of the Eucharistic
sacrifice with the ministers of the Ecclesial communities that do not have the apostolic
succession, nor acknowledge the sacramental dignity of priestly Ordination as an
abuse graviora delicta.22
11. Eucharistic Minister
While the first paragraph of c. 910 considers the ordained ministers, i.e. Bishop,
priest and deacon, as the ordinary minister of Holy Communion, the second paragraph
of the same canon states that an acolyte or another of lay faithful can be deputed,
in accordance with c. 230 §3, as extraordinary minister of the Holy Communion. Lay
faithful can be given the stable ministry of lector and of acolyte (c. 230 §1),
or they can be assigned temporarily to the role of lector in liturgical actions
(c. 230 §2), or can be called to discharge the function of lector or acolyte when
there is a need and the ministers are not available (c. 230 §3). The instruction
Redemptionis Sacramentum, praises these ministries of lay Christian faithful in
the celebration of Holy Mass saying, “apart from the duly instituted ministries
of acolyte and lector, the most important of these ministries are those of acolyte
and lector by temporary deputation.”23 It states further that the faithful
must be distributed Communion by the Eucharistic minister; and they should not serve
by themselves or to one another.24
12. Minister of Viaticum
As per c. 911 §1 the parish priest, assistant priests and chaplains have the duty
and right to bring the Eucharist as viaticum to the sick. In houses of clerical
religious or societies of apostolic life the same function belongs to the community
Superior in respect of all those in the house, whether or not they are members of
the institute.
----------------------------------------------------
19. RS, n. 54, Ecclesia de Eucharistia, n. 28.
20. UR, n. 8.
21. SC, n. 47.
22. RS. n. 172
23. RS. n. 44.
24. RS. n. 94.
When these ministers are not available, the second paragraph of c. 911 allows any
priest, deacon, acolyte or authorized extraordinary minister to bring viaticum to
the dying. In such case, the minister is obliged subsequently to inform the appropriate
ordinary minister.
II. Participation in the Blessed Eucharist
1. Recipient of Communion
a) Any baptized person (c. 912)
Any baptized person who is not forbidden by law is entitled to receive the Holy
Communion (c. 912). As per c. 213 Christ’s faithful have the right to sacraments.
While c.842 §1 affirms the necessity of baptism, for the reception of any other
sacraments, c.844 § 3-4 restricts the access to the Eucharist by the baptized non-Catholics.
b) Prohibition of Eucharist to public sinner (c.915)
Redemptionis Sacramentum affirms that “the Church has drawn up norms aimed at fostering
the frequent and fruitful access of the faithful to the Eucharistic table and at
determining the objective conditions under which Communion may not be given:. (Rs.
n. 82)25
C.915 refuses Communion to two categories of the faithful: those upon whom the penalty
of ex-communication or interdict has been imposed or declared, and hose who obstinately
persist in manifest grave sin.
Of its very nature celebration of the Eucharist signifies the fullness of profession
of faith and the fullness of ecclesial communion. Those upon whom the penalty of
ex-communication or interdict has been imposed or declared are by definition no
longer in full communion with the Catholic Church. Consequently they excluded from
then Eucharistic Communion (cc. 1331, n. 2. 1332).
For those who obstinately persist in manifest grave sin, it must be made certain
that the person has committed a sin that is objectively grave, and that he obstinately
persevering in and that the sin is manifest. Those who are divorced and remarried
find themselves in this situation.
2. Communion to the Children
a) Reception (c. 913)
----------------------------------------------------
25. Ecclesia de Eucharistia, n. 42
Paragraph one of c. 913 states in broad terms the minimal requirements of admitting
children to the Eucharist in ordinary circumstances. It is required that they have
sufficient knowledge and are carefully prepared. As c. 914 states that the children
who have reached the use of reason are to be properly prepared to receive first
Communion, the normal age for the first Communion will be about seven years. At
this age it is presumed that a child can sufficiently understand what is involved
in the Eucharist.
Children who are in danger of death, even if they do not have the sufficient knowledge
and undergone careful preparation required, may be given Communion as per c.913
§2, provided that they can distinguish the Body of Christ from ordinary food and
receive it with reverence.
b) Preparing the children for the First Communion (c.914)
It is the primary duty of the parents or the guardians and the parish priest to
arrange for the first Communion to the children, when they reach the age of reason
which normally occurs at the age of seven as per c. 97 §2. They must give them proper
preparation on the sacrament of Eucharist and make the children to go for confession
before they receive the Holy Sacrament for the first time in their life. Redemptionis
Sacramentum also affirms “the First Communion of the children must always be preceded
by sacramental confession and absolution.”26
While the c. 914 insists that the parish priest must make sure that the children
in their age of use and reason are not deprived of their right to the sacrament
of Eucharist, it equally binds him not to allow the children below age of reason
and those who are not sufficiently prepared to approach the First Holy Communion.
3. Obligation to confess serious sins (c. 916)
The c. 916, a composite of cc. 807 and 856 of the 1917 Code, is based on the doctrine
of the Council of Trent that affirmed that one who is conscious of gave sins may
not receive the Eucharist.27 The Church’s custom shows that it is necessary
for each person to examine himself at depth before he celebrates or receives the
Eucharist. C.916 adds nothing new to the past discipline in requiring those who
are conscious, i.e. certain, of having committed a grave sin to return to the state
of grace by sacramental confession or an act of perfect contrition when sacramental
confession is not possible.28
Though one is allowed to celebrate the Eucharist or to receive the Eucharist with
perfect contrition at the penitential rite in the beginning of Mass, the obligation
to go for
----------------------------------------------------
26. RS. n. 87.
27. Session XIII, De Eucharist, cap. 7. c.11
28. Ecclesia de Euchairstia, n. 36, Eucharisticum Mysterium, n. 35, RS, n. 81.
confession always remains with the celebrant or the communicant when one is aware
of the grave sin. This teaching is once again taken in Redemptionis Sacramentum
that affirms “As for the penitential act placed at the beginning of Mass, it has
the purpose of preparing all to be ready, to celebrate the sacred mysteries; it
lacks the efficacy of the sacrament of penance and cannot be regarded as a substitute
for the sacrament of penance in remission of grave sins.”29
4. Communion twice a day (c.917)
As the multiplication of the celebration of the Eucharist by priests is forbidden,
so also is forbidden the multiplication of the reception of the Communion by the
faithful. In fact the 1917 Code at cc. 857 and 858 §1 allowed the reception of Holy
Communion a second time on the same day only in danger of death or in order to avoid
irreverence to the Blessed Eucharist. In the new Code by c. 917 one is permitted
to receive the blessed Eucharist again on the same day in the celebration of the
Eucharist. Though the word ‘again’ is used in the canon, one is permitted to receive
the Communion only a second time and not as often as a person attends Mass. This
is clarified by the Pontifical Commission for the Authentic Interpretation of the
Canons of Code of Canon Law in 1984. But of course in danger of death, even one
has already perceived the Eucharist, can receive it again as Viaticum outside the
Eucharistic celebration (c. 921 §2). Redemptionis Sacramentum takes up the same
regulation in its number 95.
5. Communion outside Mass (c.918)
Following the teaching of Vatican II that “Communion received during the Eucharistic
celebration is the more complete form of participation in the Mass”,30
c.918 strongly recommends tht the faithful receive the Communion in the course of
the Eucharistic celebration. As per the teaching of Redemptionis Sacramentum, the
Holy Communion must be distributed to the faithful during the Mass just after the
priest celebrant’s communion.31 It is preferable that the faithful be
able to receive hosts consecrated in the same Mass.32 They can receive
the Eucharist kneeling or standing.33 on the tongue or in the hand. If
they receive in the hand, it must be ensured that the host is consumed by them in
the presence of the minister, so as to avoid a risk of profanation.34
However, if the faithful ask for the Communion outside Mass, if there is good reason.
It must be administered to them observing the liturgical rites. The good reason
includes the inability to participate in the Eucharistic celebration due to illness
or old age or the absence of a priest who can preside over the Eucharist. The liturgical
rites to
----------------------------------------------------
29. RS, n. 80
30. SC, n. 55.
31. RS. nn. 88, 97.
32. SC, n. 55, EM, n. 31, RS, n. 89
33. RS, n. 90
34. RS, n. 92.
be observed in distributing Communion outside Mass are contained in the Roman Ritual
under the title, “Holy Communion and Worship of the Eucharist outside Mass”.
6. Eucharistic fast (c.919)
To receive the Holy Communion the c. 858 §1 of the 1917 Code required a fast from
midnight. This discipline was relaxed by Pope Pius XII in 1953. Pope Paul VI, at
a session of Vatican II, shortened the fast form solid food to one hour for both
priests and faithful. The present Code in its c. 919 §1 takes up this rule and states
that anyone to receive the Communion must abstain for at least one hour before the
holy communion from all food and drink with the exception of water and drink. The
paragraph two of the same canon permits the priest who is to celebrate the Mass
twice or thrice to consume something before the second and third celebration, even
though there is no interval of one hour. In fact in 1963 Pastorale Munus allowed
the Bishops to permit the priests who celebrate two or three masses to take something
to drink even though an interval of one hour does not intervene before the celebration
of the next Mass. But now the priests do nto need to get permission from the bishop
on such occasion as the law itself allows them to do so. By virtue of c. 919 § the
aged, the sick and those who are taking care of them are exempted from any law of
Eucharistic fast. They are permitted to receive the Communion even if they have
consumed something within the preceding hour.
7. Eucharistic precept (c. 920)
All the faithful who have been admitted to first Holy Communion are obliged from
then on to receive it at least once a year as pr c. 920 §1. As the reception of
the Communion is the fullest way of participating in the Mass, the faithful are
to be encouraged for the reception of the sacrament frequently. C.920 §2 prescribes
the time of the fulfillment of this precept. The preferred time of the fulfillment
of the precept is Paschal time which was defined in 1917 Code as being from Palm
Sunday to Low Sunday and was capable of being lengthened. The new legislation though
prefers that the obligation be fulfilled in the Paschal time, permits however for
good reason the faithful to satisfy at any time during the year.
8. Vaiticum (cc. 921 – 922)
The 1917 Code in its c. 864 §1 considered the reception of viaticum by the faithful
in danger of death as a ‘precept’ to which they were bound by law. Though the present
Code uses a milder form of command to express this duty, there is still an obligation
on each of the faithful to receive viaticum (c. 921 §1), and on the pastors of souls
to see tht it is available to them (c. 922).
C. 917 which allows the faithful to receive the Holy Communion a second time on
the same day only during Mass, carries the exception of c. 921 §2 that permits the
reception of the Communion by the faithful for the second time on the same day even
outside Mass in danger of death C.921 §3 recommends that Holy Communion be given
to those in danger of death on number of times, but of course not on the same day
as long as the danger lasts.35
The parish priest, assistant priests, the chaplains or the superior of clerical
religious Institutes or Societies of Apostolic life (cf. 911) must take care that
those who are in danger of death receive the viaticum while they are still in possession
of their faculties. Those who look after the sick – family members, nurses and other
care takers – could also help the sick in receiving the viaticum on time.
9. Eucharist in other churches sui iuris (c. 923)
Catholics are free to participate in the celebration of the Eucharist and to receive
the Communion in any Catholic rite. This emphasizes the essential unity of different
churches sui iuris. To receive the Communion from non-catholic ministers of churches
in certain special circumstances, the provision of c.844 is to be followed.
III. The Rites and Ceremonies of the Eucharistic Celebration.
1. Matter of the Eucharist (cc. 924.926)
Basing on the gospel accounts of Last Supper whereby Jesus instituted the Eucharist
(cf. Mt 26:26-29, Mk 14:22-25, Lk 22:17-20), the Church has ever made use of bread
and wine as the matter of the Eucharist; and a small quantity of water is to be
mixed with the wine. The addition of a small quantity of water is the symbolic of
the union of divine and human nature in Jesus Christ, and also of the mystical union
of faithful with Christ through the sacrificial death.
The bread used for the Eucharist must be made solely of the wheat and it should
be unleavened (c. 926). In the same way the wine used at Mass must be made from
the fruit of the vine, natural and pure, unmixed with anything else. It must not
be corrupt, i.e., it must not have turned to vinegar or otherwise begun to decompose.36
The instruction Redemptionis Sacramentum makes observation in this regard that,
“It is a grave abuse to introduce other substances such as fruit or sugar or honey,
into the bread for confecting the Eucharist. Hosts should obviously be made by those
who are not only distinguished by their integrity, but also skilled in making them
and furnished with suitable tools.”37
----------------------------------------------------
35. Eucharisticum Mysterium, n. 40.
36. GIRM, n. 284, Dominus Salvator Noster, n. 1.
37. RS, n. 48.
2. Communion under one or both kinds (c. 925)
The reception of Holy Communion under both species, once common in the Latin Church,
was gradually abandoned and slowly it became the norm that, expect for the celebrant
of the Mass, the Communion was served under the species of bread alone from 13th
century and decreed as such by the Council of Constance in 1415. This is still preferred
as traditional practice as the present canon shows. However, the Vatican II stated
that “communion under both kinds may be granted when the Bishops think fit, not
only to clerics and religious but also to the laity, in cases to be determined by
the Apostolic See”.38 The c. 925 leaves to liturgical law the determination
of when it may be allowed. A detailed list of occasions when communion under both
kinds may be given are found in the General Instruction on the Roman Missal.39
Communion under the species of wine alone will be rather rare and confined to ‘cases
of necessity’ e.g. for the sick who are unable to receive or to swallow even a tiny
host.
The Instruction Redemptionis Sacramentum states that in order for Holy Communion
under both kinds to be administered to the lay members of the 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. If communion under both kinds is given, it
must be given always by intinction and the communicant should receive the sacrament
from the priest only, on the tongue; and he is not permitted to instinct the host
himself in the chalice, nor to receive the intincted host in the hand.40
3. Serious prohibition (c. 927)
Like c. 817 of the 1917 Code the present canon 927 presents in an absolute term
a serious prohibition of consecration of one element without the other, and the
consecration of both the elements outside the Mass. No reason will excuse from observing
the law, not even ‘urgent and extreme necessity’.
4. Language of the celebration (c. 928)
Latin is the official common language of the Latin Church sui iuris. Though Masses
are celebrated in local vernacular languages today, Latin still remains the universal
language and the one in which all the official liturgical books are first published.
The Eucharist may be celebrated in Latin in the gatherings of people of different
language.41 The so called “Tridentine rite” Mass according to 1962 edition
of the Missale Romanum may be used only with the permission of the diocesan Bishop
of the Pontifical Commission Ecclesia Dei.42 The Instruction Redemptionis
Sacramentum
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38. SC, n. 55.
39. GIRM, nn. 240-252
40. RS, nn. 100 - 105
41. Musicam Sacram, n. 48.
42. John Paul II, MP. Eccelsia Dei
says that, “Except in the case of celebrations of the Mass that are scheduled by
the ecclesiastical authorities to take place in the language of the people, priests
are always and everywhere permitted to celebrate the Mass in Latin”43
Pope Benedict XVI by his Motu Proprio apostolic letter Summorum Pontificum, allowed
the celebration of the Roman rite according to the Missal of 1962.
For the celebration of the Eucharist in the vernacular, the translation of the liturgical
books with the appropriate adaptations done by the Bishop’s Conference, must get
prior review of the Holy See (see c. 838 §2-3).
5. Liturgical vesture (c. 929)
C. 929 asks the priests and deacons to wear, for the celebrating and for administering
Eucharist, the sacred vestments prescribed by the rubric. The General Instruction
of the Roman Missal in its numbers 297 – 310 gives the rubrics governing the Mass
vestments. Celebration of the Eucharist in ordinary clothing or in unapproved or
inadequate vestments is strictly prohibited. According to Redemptionis Sacramentum
a variety of colour of the sacred vestments brings about the different aspects of
the mysteries of faith celebrated through out the liturgical year.44
Moreover, the Instruction affirms, “the vestment proper to the priest celebrant
at Mass is the chasuble worn over the alb and stole. Likewise the priest, in putting
on the chasuble according to the rubrics, is not to omit the stole. All ordinaries
should be vigilant in order that all usage to the contrary be eradicated”.45
The concelebrants, for a just reason such as large number of concelebrants or lack
of vestments, can omit the chasuble, using stole over the alb.46 Wearing
simple stole over the ordinary clothes is an abuse to be reprobated.47
6. Aged and infirm celebrants (c. 930)
Unable to stand due to his illness or old age, a priest can celebrate Mass by sitting.
He is to get permission from the local Ordinary only if he does it in public celebration
(c. 930 §1). When he has problem of poor eye-sight or some other sickness, he is
not obliged to follow the diverse Mass texts of the liturgical calendar. He is free
to choose any approved Mass. He can very well make use of the assistance, for the
celebration, of another priest, or deacon or even a lay person.
III. The Time and Place of the Eucharistic Celebration
1. Time of the Eucharistic celebration (c. 931)
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43. RS, n. 112, SC. n. 36
44. RS, n. 121
45. RS, n, 123.
46. RS, n, 124.
47. RS. n. 126
Both the celebration and distribution of Eucharist may take place at any time which
is not forbidden by liturgical law; the time therefore will be determined chiefly
by pastoral considerations. The anticipated Mass of Sunday and holy days of obligation
may be celebrated only in the evening on Saturday or the day before the holy day
(c. 1248 §1). The other exceptions for the time for the celebration and distribution
of the Eucharist are for the days of Easter triduum. The rubrics given in the Missal
for Maundy Thursday, Good Friday, Holy Saturday and Easter vigil are to be strictly
followed.
2. Place of celebration
a) Place (c. 932 §1)
The Eucharistic celebration is to be carried out normally, in a sacred place (c.1205).
Sacred places include churches (c. 1214), oratories (c. 1223), and private chapels
(c. 1226). In a particular case, like church being renovated, holiday camps for
youth, Mass for children, anbiam gatherings, etc., for necessity Mass can be celebrated
in some fitting places other than the sacred places.
The Sacred Congregation for Bishops, in its Directory on the Pastoral Ministry of
Bishops (n. 85) empowered the Bishops to allow the celebration of Mass for special
group in other places, including even private houses. Redemptionis Sacramentum forbids
the celebration of Mass in the non Christian temple. “It is never lawful for a priest
to celebrate in a temple or sacred plce of any non-Christian religion”.48
b) Altar (c. 932 §2)
Mass in a sacred place must be celebrated on an altar which is either dedicated
or at least blessed (cc. 1171, 1235 – 1239). General Instruction on the Roman Missal
gives the detailed rules regarding the altars.49 When Mass is celebrated
elsewhere than in a sacred place, an appropriate table is to be used with an altar
cloth and a corporal.50
3. Mass in another Christian church (c. 933)
For a priest to celebrate the Eucharist in a plce of worship of another Christian
church, three conditions are to be fulfilled: there must be a good reason (for example
no catholic church in the area), there must be no scandal, and the local Ordinary
must give permission.
IV. Remedies
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48. RS, n. 109.
49. GIRM, nn. 259 – 267.
50. GIRM, n. 260, RS, n. 57
1. Abuses
The Instruction Redemptionis Sacramentum after having given the regulations – on
certain matters to be observed or to be avoided regarding the Most Holy Eucharist
– finally proposes the remedies for the abuses committed in the celebration of the
Eucharist. Both pastors and faithful should be given the biblical and liturgical
formation, so that the Church’s faith and discipline concerning the sacred liturgy
may be accurately presented and understood. If the abuses still persist, proceedings
should be undertaken to safeguard the validity and dignity of the Eucharist.
The Instruction classifies the abuses in the celebration of the Eucharist into three
categories: graviora delicta, grave matters, and other abuses.
a) Graviora Delicta
The following abuses are considered to be graviora delicta.
i) Taking away or retaining the consecrated species for sacrilegious ends, or the
throwing them away (c. 1367).
ii) The attempted celebration of the liturgical action of the Eucharistic sacrifice
or the simulation of the same (c. 1378 §2, n. 1, 1379)
iii) The forbidden concelebration of the Eucharistic sacrifice with ministers of
Ecclesial communities that do not have the apostolic succession nor acknowledge
the sacramental dignity of priestly ordination (cc. 1365, 908).
iv) The consecration for sacrilegious ends of one matter without the other to the
celebration of the Eucharist or even, of both outside the celebration of the Eucharist.
(c. 927).
b) Grave matters
The Instruction considers any abuses that put at risk the validity and dignity of
the most Holy Eucharist as grave matters.
• Change of the matter of the Holy Eucharist (nn. 48 – 52)
• Not respecting the rule on the Eucharistic prayer.
• Not mentioning the name of the Supreme Pontiff and the diocesan Bishop in the
Eucharistic prayer (n. 56).
• Celebration of the sacrament of penance during the Mass (n. 76)
• Identifying the celebration of the Eucharist with a banquet (c. 77)
• Introduction of the elements that are contrary to the liturgical books and taking
from other religion (n. 79).
• Denying the sacraments to those who seek them in a reasonable manner and rightly
disposed and are not prohibited by law from receiving them (c. 91).
• Not consuming the Eucharist received in hand in the presence of the minister (n.
92).
• The faithful taking by themselves the communion or distributing it by one another
(n. 94).
• Distribution of the unconsecrated hosts or edibles during the Mass (n. 96)
• Permitting the communicant to intinct the host himself in the chalice or to receive
the intincted host in the hand (n. 104).
• Pouring the blood of Christ after the consecration from one vessel to another
(c. 106).
• Priest celebrating Mass in a temple or in a sacred place of any non-Christian
religion (n. 109).
• Not allowing a priest to celebrate Mass after having shown the celebret (n. 111)
• Suspending the celebration of the Eucharist in n arbitrary manner contrary t th
liturgical norms On. 115).
• Not using the proper vessel for Mass (n. 117).
• Celebrating Mass without liturgically prescribed vestments (n. 126)
• Reservation of the Blessed Sacrament in an appropriate place that may be open
for profanation, and while taking the Communion for the sick, without going straight
to the sock person’s home, roaming everywhere with Communion for the securlar purpose.
(nn. 131 – 133)
• Leaving the exposed Blessed Sacrament unattended (n. 138)
• Lay persons assuming the role or the vesture of a priest or deacon (153).
• A cleric who lost the clerical state giving homily or undertaking any office or
duty in the celebration of the sacred liturgy. (n. 168)
c) Other abuses
Those actions that are contrary to the other matters treated in the Instruction
Redemptionis Sacramentum or in the norms established by law are considered other
abuses that are to be carefully avoided and corrected.
2. Remedies
Any catholic whether priest or deacon or laity, has the right to lodge a complaint
regarding a liturgical abuse to the diocesan Bishop or to be the competent Ordinary
equivalent to him in law, or to the Apostolic See.51
The diocesan Bishop who issues the norms on liturgical matters,52 who
safeguards the unity of the universal Church, 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.53 Whenever a local Ordinary receives a notice of abuse
concerning the
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51. RS, n. 184
52. C, 838 §4.
53. C. 392.
Most Holy Eucharist, he should carefully investigate, either personally or by means
of another worthy cleric, concerning the facts and circumstances as well as the
imputability.
Delicts against the faith as well as graviora delicta committed in the celebration
of the Eucharist and the other sacraments are to be referred without delay to the
Congregation for the Doctrine of the Faith. In order abuses, the local Ordinary
should proceed according to the canonical norms imposing penalty if needed.
Conclusion
The Second Vatican Council in its Constitution on the Sacred Liturgy Sacrosanctum
Concilium has opened the way for the celebration of the Eucharist with active participation
of the faithful. It allowed each country the adaptation of the Eucharistic celebration
according to its own language and culture. And these adaptations are to be executed
with the recognitio of the Congregation for Divine Worship and the Discipline of
the Sacraments. And thus the unity of the universal Church in its liturgical and
sacramental life is sought to be preserved.
The Congregation for Divine Worship and the Discipline of the Sacraments has published
on 25th April 2001 Liturgiam Authentican giving norms for the liturgical celebration
and the General Instructions of the Roman Missal in January 2002. Pope John Paul
II in his encyclical letter on the Most Holy Eucharist Ecclesia de Eucharistia published
on 17th April 2003, has underlined sadly the abuses in the celebration of the Eucharist
in recent years by way of adaptations and innovations and called for a pure celebration
with the liturgical norms set forth by the Church and thus to preserve the dignity
ff the sacrament of Eucharist. As a follow up of this encyclical, the Congregation
for Divine Worship and the Discipline of the Sacraments published gain the Instruction
Redemptionis Sacramentum on 19th March 2004. This document does no more than reassert
the liturgical norm in force. At the first reading of Redemptionis Sacramentum,
one may be prone to say that this Instruction seems to be more juridical than liturgical
in nature. It enumerates not only the liturgical norms, but also fixes canonical
sanction for the violation or the non observation of the norms, in the liturgical
celebrations. But in depth the Instruction responds to the urgent need for a “liturgical
spirituality’. It is much interested in bringing out and exposing the faith in the
celebrations, looking at the liturgy from the angle of theology. Liturgy can not
thus be made as a free zone for experimentation and private arbitration. The abuses
in the celebration can no way be justified in the name of the pastoral adaptation.
Giving theological, pastoral and juridical guidance in the celebration of the liturgy,
especially of the Most Holy Eucharist, the Instruction calls for a pure celebration
of the Eucharist as the Church wants, and which is a right of the every Christian
faithful.