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SECTION ONE DIOCESE OF HARRISBURG

POLICY AND GUIDELINES FOR EXTRAORDINARY MINISTERS OF HOLY COMMUNION Revised July 2008 GENERAL NORMS

1. 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 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. 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. (Redemptionis Sacramentum, April 2004)

2. Those who are chosen to be Extraordinary Ministers of Holy Communion must be at

least in their senior year of high school, known for a good Catholic manner of living and for service to the parish and the community. Ordinarily, they should be persons who have resided in their parish of registration for some time and, therefore, are known to the pastor and people of the parish.

Those who have been appointed to be extraordinary ministers of Holy Communion are necessarily to be duly instructed and should distinguish themselves by their Christian life, faith and morals. Let them strive to be worthy of this great office; let them cultivate devotion to the Holy Eucharist and show themselves as examples to the other faithful by their piety and reverence for this most holy Sacrament of the altar. Let no one be chosen whose selection may cause scandal among the faithful. (Adapted from Immensae Caritatis, January 23, 1973 by the Sacred Congregation for the Discipline of the Sacraments, Part 1.)

3. A listing of current Extraordinary Ministers of Holy Communion will be requested with

the annual Spiritual Report

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FORMATION AND TRAINING

4. In a parish the pastor must speak with each candidate personally to ask whether he/she is willing to serve as an Extraordinary Minister of the Holy Communion. To confirm the pastor's judgment and to indicate the seriousness of this ministry, the names of the new candidates are to be published in the parish bulletin on two consecutive Sundays. The wording of this announcement should be: The following parishioners are being considered for service as Extraordinary Ministers of Holy Communion. If anyone knows of a reason why any of the candidates should not serve in this capacity, please call the pastor by the end of the week.

5. In non-parish settings, the following processes should be used.

a. In a hospital, the chaplain must speak with each candidate personally to ask

whether he/she is willing to serve as an Extraordinary Minister of Holy Communion. In order to confirm the chaplain's judgment he must, as a matter of courtesy, first check with the pastor of those candidates who will receive a mandate. Names of these candidates are to be published in the bulletin of the candidate's parish of registration on two consecutive Sundays. It is not necessary that the hospital Extraordinary Minister also serve in his/her parish as an Extraordinary Minister of Holy Communion.

b. In a high school the principal must speak with each candidate personally. The

candidate's pastor must also be contacted. It is not necessary that the high school candidate serve in his/her parish as an Extraordinary Minister of Holy Communion. A separate mandate is necessary if the high school student is also to serve as an Extraordinary Minister of Holy Communion in his/her parish.

c. On a college campus the campus minister must speak with each candidate

personally. It is not necessary to contact the candidate's pastor, since the chaplain will be able to make a proper judgment based on his association with the prospective candidate.

d. The publishing of names of prospective candidates is to be adapted accordingly

for a high school or campus setting, e.g., bulletin board, weekly bulletin.

6. After the names of prospective candidates have been published, the application forms are to be submitted to the Office of Worship.

7. The number of candidates recruited should be sufficient to meet parish or institutional

needs. In determining the number of candidates, provision should be made for the occasional distribution of communion under both species or possible absence of ministers due to sickness, vacation or other reasons. However, the number of ministers is not to be multiplied without necessity.

8. Training sessions for new Extraordinary Ministers of Holy Communion are held

throughout the year. All those to be mandated must attend one of these sessions. It is required that the parish or institution also hold a practice session subsequent to this diocesan training session.

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MANDATES

9. At the end of the diocesan training session mandates will be distributed to each candidate to be taken to his/her pastor, signed by him and kept on file at the parish/institution. A copy of the signed certificate of completion and mandate should be given to the Extraordinary Ministers for their records. A commissioning ceremony is to be held in the parish or institution at one of the principal Masses.

10. The mandate of the Bishop continues in force until decided otherwise by the pastor, or

the Extraordinary Minister of Holy Communion, or the person leaves the parish or institution which would then end the mandate. The mandate for a high school senior is for the current school year.

11. The mandate is effective only for the parish or institution designated.

Extraordinary Ministers of Holy Communion may function both in a parish and/or institution, but only with the proper mandate from the Bishop for each location. Nursing homes and hospitals which are ministries of a particular parish are included in the mandate for that parish.

12. Religious women with motherhouses in the Diocese of Harrisburg who are mandated

by the Bishop as an Extraordinary Minister of Holy Communion in a parish or institution of the Diocese of Harrisburg are also mandated for liturgies at their motherhouses.

SPECIFIC NORMS FOR THE CELEBRATION OF MASS

13. Those ministers who serve in more than one ministry in the parish (e.g., Extraordinary Minister, lector, cantor, etc.) should perform only one ministry during the same liturgy.

14. In the dioceses of the United States of America, acolytes, altar servers, lectors, and

other lay ministers may wear the alb or other suitable vesture or other appropriate and dignified clothing [General Instruction to the Roman Missal, third edition, 334]. In the Diocese of Harrisburg the garb to be worn by Extraordinary Ministers of Holy Communion during Mass in a church is a white robe or alb.

15. When more of the Precious Blood remains than was necessary for Communion, and if

not consumed by the bishop or priest celebrant, the deacon immediately and reverently consumes at the altar all of the Blood of Christ which remains; he may be assisted, if needs dictate, by other deacons and priests. When there are Extraordinary Ministers of Holy Communion, they may consume what remains of the Precious Blood from their chalice of distribution with permission of the diocesan bishop. [USCCB Norms for the Distribution of Holy Communion Under Both Kinds, 52] Bishop Rhoades has granted this permission for the Diocese of Harrisburg.

16. Extraordinary Ministers may not purify the sacred vessels. The sacred vessels are to

be purified by the priest, the deacon or an instituted acolyte [General Instruction to the Roman Missal, third edition, 279]. Liturgical Law directs that purification of the chalice is done with water alone or with wine and water, which is then drunk by whoever does the purification (i.e., the priest, the deacon or an instituted acolyte).

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HOLY COMMUNION TO THE SICK AND THE AGED

17. The priest himself, as Ordinary Minister of the Eucharist and Holy Communion, must be faithful in continuing his sacramental ministry to all the sick and aged in his parish/institution.

18. There must be a real pastoral need for the Extraordinary Minister to supplement the

priest's ministry (e.g., the sick person's desire for more frequent reception of Holy Communion).

19. The priest himself should ascertain whether the sick or aged person is willing to receive

Holy Communion from an Extraordinary Minister and, if possible, he should personally introduce the minister before or on the occasion of the first visit.

20. The Rite of Communion Outside Mass must be followed by the Extraordinary Minister

when Holy Communion is brought to the sick or aged.

21. Sunday is the most appropriate day for the Extraordinary Minister to visit, pray with and distribute Holy Communion to the sick and aged. Immediately following one of the parish Sunday Masses is the ideal time for Holy Communion to be taken to the sick and aged.

22. The Extraordinary Minister must be in contact with the priest or chaplain concerning

the sick or aged person's state of health or desire for the sacraments of Penance or Anointing of the Sick.

23. No one may carry the Most Holy Eucharist to his or her home, or to any other place

contrary to the norm of law. It should also be borne in mind that removing or retaining the consecrated species for a sacrilegious purpose or casting them away are graviora delicta, the absolution of which is reserved to the Congregation for the Doctrine of the Faith.

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

when an ordained minister is absent or impeded in order to administer it as Communion for a sick person, should go insofar as possible directly from the place where the Sacrament is reserved to the sick person’s home, leaving aside any profane business so that any danger of profanation may be avoided and the greatest reverence for the Body of Christ may be ensured. (Redemptionis Sacramentum, April 2004)

The Office of Worship Diocese of Harrisburg

4800 Union Deposit Road Harrisburg, PA 17111

717.657.4804

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SECTION TWO VATICAN CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS Excerpts from the GENERAL INSTRUCTION OF THE ROMAN MISSAL Third Edition Copyright © 2003, United States Catholic Conference, Inc., Washington, D.C. All rights reserved. Used with permission. Silence 45. Sacred silence also, as part of the celebration, is to be observed at the designated times. Its purpose, however, depends on the time it occurs in each part of the celebration. Thus within the Act of Penitence and again after the invitation to pray, all recollect themselves; but at the conclusion of a reading or the homily, all meditate briefly on what they have heard; then after Communion, they praise and pray to God in their hearts. Even before the celebration itself, it is commendable that silence to be observed in the church, in the sacristy, in the vesting room, and in adjacent areas, so that all may dispose themselves to carry out the sacred action in a devout and fitting manner. 191. A duly instituted acolyte, as an extraordinary minister, may, if necessary, assist the priest in giving Communion to the people. If Communion is given under both kinds, when no deacon is present, the acolyte administers the chalice to the communicants or holds the chalice if Communion is given by intinction. 192. Likewise, when the distribution of Communion is completed, a duly instituted acolyte helps the priest or deacon to purify and arrange the sacred vessels. When no deacon is present, a duly instituted acolyte carries the sacred vessels to the credence table and there purifies, wipes, and arranges them in the usual way. 193. After the celebration of Mass, the acolyte and other ministers return in procession to the sacristy, together with the deacon and the priest in the same way and order in which they entered. The Purification 278. Whenever a fragment of the host adheres to his fingers, especially after the fraction or the Communion of the faithful, the priest is to wipe his fingers over the paten or, if necessary, wash them. Likewise, he should also gather any fragments that may have fallen outside the paten.

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279. The sacred vessels are purified by the priest, the deacon, or an instituted acolyte after Communion or after Mass, insofar as possible at the credence table. The purification of the chalice is done with water alone or with wine and water, which is then drunk by whoever does the purification. The paten is usually wiped clean with the purificator. Care must be taken that whatever may remain of the Blood of Christ after the distribution of Communion is consumed immediately and completely at the altar. 280. If a host or any particle should fall, it is to be picked up reverently. If any of the Precious Blood is spilled, the area where the spill occurred should be washed with water, and this water should then be poured into the sacrarium in the sacristy. Communion under Both Kinds 281. Holy Communion has a fuller form as a sign when it is distributed under both kinds. For in this form the sign of the eucharistic banquet is more clearly evident and clear expression is given to the divine will by which the new and eternal Covenant is ratified in the Blood of the Lord, as also the relationship between the Eucharistic banquet and the eschatological banquet in the Father's Kingdom. 282. Sacred pastors should take care to ensure that the faithful who participate in the rite or are present at it are as fully aware as possible of the Catholic teaching on the form of Holy Communion as set forth by the Ecumenical Council of Trent. Above all, they should instruct the Christian faithful that the Catholic faith teaches that Christ, whole and entire, and the true Sacrament, is received even under only one species, and consequently that as far as the effects are concerned, those who receive under only one species are not deprived of any of the grace that is necessary for salvation. They are to teach, furthermore, that the Church, in her stewardship of the Sacraments, has the power to set forth or alter whatever provisions, apart from the substance of the Sacraments, that she judges to be most conducive to the veneration of the Sacraments and the well-being of the recipients, in view of changing conditions, times, and places. At the same time, the faithful should be encouraged to seek to participate more eagerly in this sacred rite, by which the sign of the Eucharistic banquet is made more fully evident. 283. In addition to those cases given in the ritual books, Communion under both kinds is permitted for

a. Priests who are not able to celebrate or concelebrate Mass; b. The deacon and others who perform some duty at the Mass; c. Members of communities at the conventual Mass or "community" Mass, along with

seminarians, and all who are engaged in a retreat or are taking part in a spiritual or pastoral gathering.

The Diocesan Bishop may establish norms for Communion under both kinds for his own diocese, which are also to be observed in churches of religious and at celebrations with small groups. The Diocesan Bishop is also given the faculty to permit Communion under both

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kinds whenever it may seem appropriate to the priest to whom, as its own shepherd, a community has been entrusted, provided that the faithful have been well instructed and there is no danger of profanation of the Sacrament or of the rite's becoming difficult because of the large number of participants or some other reason. In all that pertains to Communion under both kinds, the Norms for the Distribution and Reception of Holy Communion under Both Kinds in the Dioceses of the United States of America are to be followed (see nos. 27-54). 284. When Communion is distributed under both kinds,

a. The chalice is usually administered by a deacon or, when no deacon is present, by a priest, or even by a duly instituted acolyte or another extraordinary minister of Holy Communion, or by a member of the faithful who in case of necessity has been entrusted with this duty for a single occasion;

b. Whatever may remain of the Blood of Christ is consumed at the altar by the priest or the deacon or the duly instituted acolyte who ministered the chalice. The same then purifies, wipes, and arranges the sacred vessels in the usual way.

Any of the faithful who wish to receive Holy Communion under the species of bread alone should be granted their wish. 285. For Communion under both kinds the following should be prepared:

a. If Communion from the chalice is carried out by communicants' drinking directly from the chalice, a chalice of a sufficiently large size or several chalices are prepared. Care should, however, be taken in planning lest beyond what is needed of the Blood of Christ remains to be consumed at the end of the celebration.

b. If Communion is carried out by intinction, the hosts should be neither too thin nor too small, but rather a little thicker than usual, so that after being dipped partly into the Blood of Christ they can still easily be distributed to each communicant.

286. If Communion of the Blood of Christ is carried out by communicants' drinking from the chalice, each communicant, after receiving the Body of Christ, moves and stands facing the minister of the chalice. The minister says, Sanguis Christi (The Blood of Christ), the communicant responds, Amen, and the minister hands over the chalice, which the communicant raises to his or her mouth. Each communicant drinks a little from the chalice, hands it back to the minister, and then withdraws; the minister wipes the rim of the chalice with the purificator. 287. If Communion from the chalice is carried out by intinction, each communicant, holding a communion-plate under the chin, approaches the priest, who holds a vessel with the sacred particles, a minister standing at his side and holding the chalice. The priest takes a host, dips it partly into the chalice and, showing it, says, Corpus et Sanguis Christi (The Body and Blood of Christ). The communicant responds, Amen, receives the Sacrament in the mouth

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from the priest, and then withdraws. The Chair for the Priest Celebrant and Other Seats 310. The chair of the priest celebrant must signify his office of presiding over the gathering and of directing the prayer. Thus the best place for the chair is in a position facing the people at the head of the sanctuary, unless the design of the building or other circumstances impede this: for example, if the great distance would interfere with communication between the priest and the gathered assembly, or if the tabernacle is in the center behind the altar. Any appearance of a throne, however, is to be avoided. It is appropriate that, before being put into liturgical use, the chair be blessed according to the rite described in the Roman Ritual. Likewise, seats should be arranged in the sanctuary for concelebrating priests as well as for priests who are present for the celebration in choir dress but who are not concelebrating. The seat for the deacon should be placed near that of the celebrant. Seats for the other ministers are to be arranged so that they are clearly distinguishable from those for the clergy and so that the ministers are easily able to fulfill the function entrusted to them. Vesture 339. In the dioceses of the United States of America, acolytes, altar servers, lectors, and other lay ministers may wear the alb or other suitable vesture or other appropriate and dignified clothing.

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SECTION THREE UNITED STATES CONFERENCE OF CATHOLIC BISHOPS NORMS FOR THE DISTRIBUTION AND RECEPTION OF HOLY COMMUNION UNDER BOTH KINDS IN THE DIOCESES OF THE UNITED STATES OF AMERICA Approved by the United States Conference of Catholic Bishops on June 14, 2001 Confirmed by the Congregation for Divine Worship and the Discipline of the Sacraments on March 22, 2002. PART I ▪ Holy Communion: The Body and Blood of the Lord Jesus The Mystery of the Holy Eucharist 1. On the night before he died, Christ gathered his Apostles in the upper room to celebrate the Last Supper and to give us the inestimable gift of his Body and Blood. "He did this in order to perpetuate the sacrifice of the Cross throughout the centuries until He should come again, and so to entrust to His beloved spouse, the Church, a memorial of His death and resurrection. . . ." (1) Thus, in the eucharistic Liturgy we are joined with Christ on the altar of the cross and at the table of the upper room in "the sacrificial memorial in which the sacrifice of the cross is perpetuated and [in] the sacred banquet of communion with the Lord's body and blood." (2) 2. Like all acts of the sacred Liturgy, the Eucharist uses signs to convey sacred realities. Sacrosanctum Concilium: Constitution on the Sacred Liturgy reminds us that "the sanctification of man is manifested by signs perceptible to the senses, and is effected in a way which is proper to each of these signs." (3) In a preeminent way the eucharistic Liturgy uses the signs of bread and wine in obedience to the Lord's command and after their transformation gives them to us as the Body and Blood of Christ in the act of communion. It is by taking and sharing the eucharistic bread and chalice --"signs perceptible to the senses"--that we obey the Lord's command and grow in the likeness of the Lord whose Body and Blood they both signify and contain. 3. The Eucharist constitutes "the Church's entire spiritual wealth, that is, Christ Himself, our Passover and living bread." (4) It is the "sacrament of sacraments." (5) Through it "the work of our redemption is accomplished." (6) He who is the "living bread that came down from heaven" (Jn 6:51) assures us, "Whoever eats my flesh and drinks my blood has eternal life,

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and I will raise him on the last day. For my flesh is true food, and my blood is true drink" (Jn 6:54-55). 4. The eyes of faith enable the believer to recognize the ineffable depths of the mystery that is the Holy Eucharist. The Catechism of the Catholic Church offers us a number of images from our tradition to refer to this most sacred reality: Eucharistic assembly (synaxis), action of thanksgiving, breaking of the bread, memorial, holy sacrifice, Lord's Supper, holy and divine Liturgy, Holy Communion, and Holy Mass. (7) The eucharistic species of bread and wine derive from the work of human hands. In the action of the Eucharist this bread and this wine are transformed and become our spiritual food and drink. It is Christ, the true vine, who gives life to the branches (cf. Jn 15:1-6). As bread from heaven (cf. Jn 6:41), bread of angels, the chalice of salvation, and the medicine of immortality, (8) the Eucharist is the promise of eternal life to all who eat and drink it (cf. Jn 6:50-51). The Eucharist is a sacred meal, "a sacrament of love, a sign of unity, a bond of charity" (9) in which Christ calls us as his friends to share in the banquet of the kingdom of heaven (cf. Jn 15:15). This bread and chalice were given to his disciples at the Last Supper. This spiritual food has been the daily bread and sustenance for his disciples throughout the ages. The bread and wine of the Lord's Supper--his Body and Blood--as broken and poured out constitute the irreplaceable food for the journey of the "pilgrim church on earth." (10) The Eucharist perpetuates the sacrifice of Christ, offered once and for all for us and for our salvation, making present the victory and triumph of Christ's death and resurrection. (11) It is strength for those who journey in hope through this life and who desire to dwell with God in the life to come. Our final sharing in the Eucharist is viaticum, the food for the final journey of the believer to heaven itself. Through these many images, the Church helps us to see the Eucharist as union with Christ from whom she came, through whom she lives, and towards whom she directs her life. (12) Holy Communion 5. While the heart of the celebration of the Eucharist is the Eucharistic Prayer, the consummation of the Mass is found in Holy Communion, whereby the people purchased for the Father by his beloved Son eat and drink the Body and Blood of Christ. They are thereby joined together as members of Christ's mystical Body, sharing the one life of the Spirit. In the great sacrament of the altar, they are joined to Christ Jesus and to one another.

It was also Christ's will that this sacrament be received as the soul's spiritual food to sustain and build up those who live with his life, as he said, "He who eats me, he also shall live because of me" (Jn 6:57). This sacrament is also to be a remedy to free us from our daily defects and to keep us from mortal sin. It was Christ's will, moreover, that this sacrament be a pledge of our future glory and our everlasting happiness and, likewise, a symbol of that one body of which he is the head (cf. Lk 22:19 and 1 Cor 11:3). He willed that we, as members of this body should be united to it by firm bonds of faith, hope and love, so that we might all say the same thing, and that there might be no dissensions among us (cf. 1 Cor 1:10). (13) As Catholics, we fully participate in the celebration of the Eucharist when we receive Holy Communion. We are encouraged to receive Communion devoutly and frequently. In order to be properly disposed to receive Communion, participants should not be conscious of grave sin and normally should have fasted for one hour. A

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person who is conscious of grave sin is not to receive the Body and Blood of the Lord without prior sacramental confession except for a grave reason where there is no opportunity for confession. In this case, the person is to be mindful of the obligation to make an act of perfect contrition, including the intention of confessing as soon as possible (canon 916). A frequent reception of the Sacrament of Penance is encouraged for all. (14)

Union with Christ 6. The Lord himself gave us the Eucharist at the Last Supper. The eucharistic sacrifice "is wholly directed toward the intimate union of the faithful with Christ through communion."

(15) It is Christ himself who is received in Holy Communion, who said to his disciples, "Take and eat, this is my body." Giving thanks, he then took the chalice and said: "Take and drink, this is the cup of my blood. Do this in remembrance of me" (Mt 26:26-27; 1 Cor 11:25). 7. Bread and wine are presented by the faithful and placed upon the altar by the priest. These are simple gifts, but they were foreshadowed in the Old Testament and chosen by Christ himself for the Eucharistic sacrifice. When these gifts of bread and wine are offered by the priest in the name of the Church to the Father in the great Eucharistic Prayer of thanksgiving, they are transformed by the Holy Spirit into the Body and Blood of the only-begotten Son of the Father. Finally, when the one bread is broken, "the unity of the faithful is expressed . . . [and through Communion they] receive from the one bread the Lord's body and blood in the same way the apostles received them from Christ's own hands." (16) Hence the import of the words of the hymn adapted from the Didache:

As grain once scattered on the hillsides was in this broken bread made one so from all lands your church be gathered into your kingdom by your Son. (17)

Christ Himself Is Present in the Eucharistic Species 8. Christ is "truly, really, and substantially contained" (18) in Holy Communion. His presence is not momentary nor simply signified, but wholly and permanently real under each of the consecrated species of bread and wine. (19) 9. The Council of Trent teaches that "the true body and blood of our Lord, together with his soul and divinity, exist under the species of bread and wine. His body exists under the species of bread and his blood under the species of wine, according to the import of his words." (20) 10. The Church also teaches and believes that "immediately after the consecration the true body of our Lord and his true blood exist along with his soul and divinity under the form of bread and wine. The body is present under the form of bread and the blood under the form of wine, by virtue of the words [of Christ]. The same body, however, is under the form of wine and the blood under the form of bread, and the soul under either form, by virtue of the natural link and concomitance by which the parts of Christ the Lord, who has now risen from the dead and will die no more, are mutually united." (21)

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11. Since, however, by reason of the sign value, sharing in both eucharistic species reflects more fully the sacred realities that the Liturgy signifies, the Church in her wisdom has made provisions in recent years so that more frequent eucharistic participation from both the sacred host and the chalice of salvation might be made possible for the laity in the Latin Church. Holy Communion as an Act of Faith 12. Christ's presence in the Eucharist challenges human understanding, logic, and ultimately reason. His presence cannot be known by the senses, but only through faith (22)--a faith that is continually deepened through that communion which takes place between the Lord and his faithful in the very act of the celebration of the Eucharist. Thus the Fathers frequently warned the faithful that by relying solely on their senses they would see only bread and wine. Rather, they exhorted the members of the Church to recall the word of Christ by whose power the bread and wine have been transformed into his own Body and Blood. (23) 13. The teaching of St. Cyril of Jerusalem assists the Church even today in understanding this great mystery:

We have been instructed in these matters and filled with an unshakable faith that what seems to be bread is not bread, though it tastes like it, but the Body of Christ, and that what seems to be wine is not wine, though it tastes like it, but the Blood of Christ. (24)

14. The act of Communion, therefore, is also an act of faith. For when the minister says, "The Body of Christ" or "The Blood of Christ," the communicant's "Amen" is a profession in the presence of the saving Christ, body and blood, soul and divinity, who now gives life to the believer. 15. The communicant makes this act of faith in the total presence of the Lord Jesus Christ whether in Communion under one form or in Communion under both kinds. It should never be construed, therefore, that Communion under the form of bread alone or Communion under the form of wine alone is somehow an incomplete act or that Christ is not fully present to the communicant. The Church's unchanging teaching from the time of the Fathers through the ages--notably in the ecumenical councils of Lateran IV, Constance, Florence, Trent, and Vatican II--has witnessed to a constant unity of faith in the presence of Christ in both elements. (25) Clearly there are some pastoral circumstances that require eucharistic sharing in one species only, such as when Communion is brought to the sick or when one is unable to receive either the Body of the Lord or the Precious Blood due to an illness. Even in the earliest days of the Church's life, when Communion under both species was the norm, there were always instances when the Eucharist was received under only the form of bread or wine. Those who received Holy Communion at home or who were sick would usually receive under only one species, as would the whole Church during the Good Friday Liturgy. (26) Thus, the Church has always taught the doctrine of concomitance, by which we know that under each species alone, the whole Christ is sacramentally present and we "receive all the fruit of Eucharistic grace." (27)

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16. At the same time an appreciation for reception of "the whole Christ" through one species should not diminish in any way the fuller sign value of reception of Holy Communion under both kinds. For just as Christ offered his whole self, body and blood, as a sacrifice for our sins, so too is our reception of his Body and Blood under both kinds an especially fitting participation in his memorial of eternal life. Holy Communion Under Both Kinds 17. From the first days of the Church's celebration of the Eucharist, Holy Communion consisted of the reception of both species in fulfillment of the Lord's command to "take and eat . . . take and drink." The distribution of Holy Communion to the faithful under both kinds was thus the norm for more than a millennium of Catholic liturgical practice. 18. The practice of Holy Communion under both kinds at Mass continued until the late eleventh century, when the custom of distributing the Eucharist to the faithful under the form of bread alone began to grow. By the twelfth century theologians such as Peter Cantor speak of Communion under one kind as a "custom" of the Church. (28) This practice spread until the Council of Constance in 1415 decreed that Holy Communion under the form of bread alone would be distributed to the faithful. 19. In 1963, the Fathers of the Second Vatican Council authorized the extension of the faculty for Holy Communion under both kinds in Sacrosanctum Concilium:

The dogmatic principles which were laid down by the Council of Trent remaining intact, 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. . . . (29)

20. The Council's decision to restore Holy Communion under both kinds at the bishop's discretion took expression in the first edition of the Missale Romanum and enjoys an even more generous application in the third typical edition of the Missale Romanum:

Holy Communion has a more complete form as a sign when it is received under both kinds. For in this manner of reception a fuller sign of the Eucharistic banquet shines forth. Moreover there is a clearer expression of that will by which the new and everlasting covenant is ratified in the blood of the Lord and of the relationship of the Eucharistic banquet to the eschatological banquet in the Father's kingdom. (30)

The General Instruction further states that "at the same time the faithful should be guided toward a desire to take part more intensely in a sacred rite in which the sign of the Eucharistic meal stands out more explicitly." (31) 21. The extension of the faculty for the distribution of Holy Communion under both kinds does not represent a change in the Church's immemorial beliefs concerning the Holy Eucharist. Rather, today the Church finds it salutary to restore a practice, when appropriate, that for various reasons was not opportune when the Council of Trent was convened in 1545. (32) But with the passing of time, and under the guidance of the Holy Spirit, the reform of the Second Vatican Council has resulted in the restoration of a practice by which the faithful are

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again able to experience "a fuller sign of the Eucharistic banquet." (33) PART II ▪ Norms for the Distribution of Holy Communion Under Both Kinds The Purpose of These Norms 22. In response to a provision of the General Instruction of the Roman Missal, the National Conference of Catholic Bishops herein describes "the methods of distributing Holy Communion to the faithful under both kinds" and approves the following "norms, with the proper recognitio of the Apostolic See." (34) The purpose of these norms is to ensure the reverent and careful distribution of Holy Communion under both kinds. When Communion Under Both Kinds May Be Given 23. The revised Missale Romanum, third typical edition, significantly expands those opportunities when Holy Communion may be offered under both kinds. In addition to those instances specified by individual ritual books, the General Instruction states that Communion under both kinds may be permitted as follows:

d. for priests who are not able to celebrate or concelebrate e. for the deacon and others who perform some role at Mass f. for community members at their conventual Mass or what in some places is known as

the "community" Mass, for seminarians, [and] for all who are on retreat or are participating in a spiritual or pastoral gathering (35)

24. The General Instruction then indicates that the diocesan Bishop may lay down norms for the distribution of Communion under both kinds for his own diocese, which must be observed. . . . The diocesan Bishop also has the faculty to allow Communion under both kinds, whenever it seems appropriate to the priest to whom charge of a given community has been entrusted as [its] own pastor, provided that the faithful have been well instructed and there is no danger of the profanation of the Sacrament or that the rite would be difficult to carry out on account of the number of participants or for some other reason. (36) In practice, the need to avoid obscuring the role of the priest and the deacon as the ordinary ministers of Holy Communion by an excessive use of extraordinary minister might in some circumstances constitute a reason either for limiting the distribution of Holy Communion under both species or for using intinction instead of distributing the Precious Blood from the chalice. Norms established by the diocesan bishop must be observed wherever the Eucharist is celebrated in the diocese, "even in the churches of religious orders and in celebrations with small groups." (37) Catechesis for Receiving the Body and Blood of the Lord 25. When Communion under both kinds is first introduced by the diocesan bishop and also whenever the opportunity for instruction is present, the faithful should be properly catechized on the following matters in the light of the teaching and directives of the General Instruction:

c. the ecclesial nature of the Eucharist as the common possession of the whole Church;

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d. the Eucharist as the memorial of Christ's sacrifice, his death and resurrection, and as the sacred banquet;

e. the real presence of Christ in the eucharistic elements, whole and entire--in each element of consecrated bread and wine (the doctrine of concomitance);

f. the kinds of reverence due at all times to the sacrament, whether within the eucharistic Liturgy or outside the celebration; (38) and

g. the role that ordinary and, if necessary, extraordinary ministers of the Eucharist are assigned in the eucharistic assembly

The Minister of Holy Communion 26. By virtue of his sacred ordination, the bishop or priest offers the sacrifice in the person of Christ, the Head of the Church. He receives gifts of bread and wine from the faithful, offers the sacrifice to God, and returns to them the very Body and Blood of Christ, as from the hands of Christ himself. (39) Thus bishops and priests are considered the ordinary ministers of Holy Communion. In addition the deacon who assists the bishop or priest in distributing Communion is an ordinary minister of Holy Communion. When the Eucharist is distributed under both forms, "the deacon ministers the chalice." (40) 27. In every celebration of the Eucharist there should be a sufficient number of ministers for Holy Communion so that it can be distributed in an orderly and reverent manner. Bishops, priests, and deacons distribute Holy Communion by virtue of their office as ordinary ministers of the Body and Blood of the Lord. (41) Extraordinary Ministers of Holy Communion 28. When the size of the congregation or the incapacity of the bishop, priest, or deacon requires it, the celebrant may be assisted by other bishops, priests, or deacons. (42) If such ordinary ministers of Holy Communion are not present, "the priest may call upon extraordinary ministers to assist him, i.e., formally instituted acolytes or even some of the faithful who have been commissioned according to the prescribed rite. In case of necessity, the priest may also commission suitable members of the faithful for the occasion." (43) Extraordinary ministers of Holy Communion should receive sufficient spiritual, theological, and practical preparation to fulfill their role with knowledge and reverence. When recourse is had to Extraordinary Minister of Holy Communion, especially in the distribution of Holy Communion under both kinds, their number should not be increased beyond what is required for the orderly and reverent distribution of the Body and Blood of the Lord. In all matters such Extraordinary Ministers of Holy Communion should follow the guidance of the diocesan bishop. Reverence 29. All ministers of Holy Communion should show the greatest reverence for the Most Holy Eucharist by their demeanor, their attire, and the manner in which they handle the consecrated bread or wine. Should there be any mishap--as when, for example, the

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consecrated wine is spilled from the chalice--then the affected "area . . . should be washed and the water poured into the sacrarium." (44) Planning 30. When Holy Communion is to be distributed under both species, careful planning should be undertaken so that:

• enough bread and wine are made ready for the communication of the faithful at each Mass. (45) As a general rule, Holy Communion is given from hosts consecrated at the same Mass and not from those reserved in the tabernacle. Precious Blood may not be reserved at one Mass for use at another (46); and

• a suitable number of ministers of Holy Communion are provided at each Mass. For Communion from the chalice, it is desirable that there be generally two ministers of the Precious Blood for each minister of the Body of Christ, lest the liturgical celebration be unduly prolonged.

31. Even when Communion will be ministered in the form of bread alone to the congregation, care should be taken that sufficient amounts of the elements are consecrated so that the Precious Blood may be distributed to all concelebrating priests. Preparations 32. Before Mass begins, wine and hosts should be provided in vessels of appropriate size and number. The presence on the altar of a single chalice and one large paten can signify the one bread and one chalice by which we are gathered "into the one Body of Christ, a living sacrifice of praise." (47) When this is not possible, care should be taken that the number of vessels should not exceed the need. 33. The unity of all in the one bread will be better expressed when the bread to be broken is of sufficient size that at least some of the faithful are able to receive a piece broken from it. When the number of the faithful is great, however, a single large bread may be used for the breaking of the bread with small breads provided for the rest of the faithful. (48) 34. Sacred vessels, which "hold a place of honor," should be of noble materials, appropriate to their use, and in conformity to the requirements of liturgical law, as specified in the General Instruction of the Roman Missal, nos. 327-332. 35. Before being used, vessels for the celebration must be blessed by the bishop or priest according to the Rite of Blessing a Chalice and Paten. (49) At the Preparation of the Gifts 36. The altar is prepared with corporal, purificator, Missal, and chalice (unless the chalice is prepared at a side table) by the deacon and the servers. The gifts of bread and wine are brought forward by the faithful and received by the priest or deacon or at a convenient place.(Cf.GIRM, no.333). If one chalice is not sufficient for Holy Communion to be

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distributed under both kinds to the Priest concelebrants or Christ's faithful, several chalices are placed on a corporal on the altar in an appropraite place, filled with wine. It is praiseworthy that the main chalice be larger than the other chalices prepared for distribution.(50) At the Breaking of the Bread 37. As the Agnus Dei or Lamb of God is begun, the Bishop or priest alone, or with the assistance of the deacon, and if necessary of concelebrating priests, breaks the eucharistic bread. Other empty ciboria or patens are then brought to the altar is this is necessary. The deacon or priest places the consecrated bread in several ciboria or patens, if necessary, as required for the distribution of Holy Communion. If it is not possible to accomplish this distribution in a reasonable time, the celebrant may call upon the assistance of other deacons or concelebrating priests. 38. If extraordinary ministers of Holy Communion are required by pastoral need, they should not approach the altar before the priest has received Communion. After the priest has concluded his own Communion, he distributes Communion to the extraordinary ministers, assisted by the deacon, and then hands the sacred vessels to them for distribution of Holy Communion to the people. 39. All receive Holy Communion in the manner described by the General Instructin to the Roman Missal, whether priest concelebrants (cf. GIRM, nos. 159, 242, 243, 246), deacons (cf. GIRM, nos. 182, 244, 246), or extraordinary ministers of Holy Communion (cf. GIRM, no. 284). Neither deacons nor lay ministers may ever receive Holy Communion in the manner of a concelebrating priest. The practice of extraordinary ministers of Holy Communion waiting to receive Holy Communion until after the distribution of Holy Communion is not in accord with liturgical law. 40. After all eucharistic ministers have received Communion, the bishop or priest celebrant reverently hands vessels containing the Body or the Blood of the Lord to the deacons or extraordinary ministers who will assist with the distribution of Holy Communion. The deacon may assist the priest in handing the vessels containing the Body and Blood of the Lord to the extraordinary ministers of Holy Communion. Distribution of the Body and Blood of the Lord 41. Holy Communion under the form of bread is offered to the communicant with the words "The Body of Christ." The communicant may choose whether to receive the Body of Christ in the hand or on the tongue. When receiving in the hand, the communicant should be guided by the words of St. Cyril of Jerusalem: "When you approach, take care not to do so with your hand stretched out and your fingers open or apart, but rather place your left hand as a throne beneath your right, as befits one who is about to receive the King. Then receive him, taking care that nothing is lost." (51)

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42. Among the ways of ministering the Precious Blood as prescribed by the General Instruction of the Roman Missal, Communion from the chalice is generally the preferred form in the Latin Church, provided that it can be carried out properly according to the norms and without any risk of even apparent irreverence toward the Blood of Christ. (52) 43. The chalice is offered to the communicant with the words "The Blood of Christ," to which the communicant responds, "Amen." 44. The chalice may never be left on the altar or another place to be picked up by the communicant for self-communication (except in the case of concelebrating bishops or priests), nor may the chalice be passed from one communicant to another. There shall always be a minister of the chalice. 45. After each communicant has received the Blood of Christ, the minister carefully wipes both sides of the rim of the chalice with a purificator. This action is a matter of both reverence and hygiene. For the same reason, the minister turns the chalice slightly after each communicant has received the Precious Blood. 46. It is the choice of the communicant, not the minister, to receive from the chalice . 47. Children are encouraged to receive Communion under both kinds provided that they are properly instructed and that they are old enough to receive from the chalice. Other Forms of Distribution of the Precious Blood 48. Distribution of the Precious Blood by a spoon or through a straw is not customary in the Latin dioceses of the United States of America. 49. Holy Communion may be distributed by intinction in the following manner: "the communicant, while holding the paten under the chin, approaches the priest who holds the vessel with the hosts and at whose side stands the minister holding the chalice. The priest takes the host, intincts the particle into the chalice and, showing it, says: 'The Body and Blood of Christ.' The communicant responds, 'Amen,' and receives the Sacrament on the tongue from the priest. Afterwards, the communicant returns to his or her place." (53) 50. The communicant, including the extraordinary minister, is never allowed to self-communicate, even by means of intinction. Communion under either form, bread or wine, must always be given by an ordinary or extraordinary minister of Holy Communion. Purification of Sacred Vessels 51. After Communion the consecrated bread that remains is to be reserved in the tabernacle. Care should be taken with any fragments remaining on the corporal or in the sacred vessels. The deacon returns to the altar with the priest and collects and consumes any remaining fragments.

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52. When more of the Precious Blood remains than was necessary for Communion, and if not consumed by the bishop or priest celebrant, "the deacon immediately and reverently consumes at the altar all of the Blood of Christ which remains; he may be assisted, if needs dictate, by other deacons and priests." (54) When there are extraordinary ministers of Holy Communion, they may consume what remains of the Precious Blood from their chalice of distribution with permission of the diocesan bishop. 53. The sacred vessels are to be purified by the priest, the deacon or an instituted acolyte. The chalice and other vessels may be taken to a side table, where they are cleansed and arranged in the usual way.(55) Other sacred vessels that held the Precious Blood are purified in the same way as chalices. Provided the remaining consecrated bread has been consumed or reserved and the remaining Precious Blood has been consumed, "it is permissible to leave the vessels . . . suitably covered and at a side table on a corporal, to be cleansed immediately after Mass following the dismissal of the people." (56) 54. The Precious Blood may not be reserved, except for giving Communion to someone who is sick. Only sick people who are unable to receive Communion under the form of bread may receive it under the form of wine alone at the discretion of the priest. If not consecrated at a Mass in the presence of the sick person, the Blood of the Lord is kept in a properly covered vessel and is placed in the tabernacle after Communion. The Precious Blood should be carried to the sick in a vessel that is closed in such a way as to eliminate all danger of spilling. If some of the Precious Blood remains after the sick person has received Communion, it should be consumed by the minister, who should also see to it that the vessel is properly purified. 55. The reverence due to the Precious Blood of the Lord demands that it be fully consumed after Communion is completed and never be poured into the ground or the sacrarium. Conclusion 56. The norms and directives established by the Church for the celebration of any liturgical rite always have as their immediate goal the proper and careful celebration of those rites. However, such directives also have as their purpose the fostering of celebrations that glorify God and deepen the faith, hope, and charity of the participants in liturgical worship. The ordered preparation and celebration of the Mass, and of Holy Communion in particular, should always profoundly affect the faith of communicants in all its aspects and dimensions. In the case of the distribution of Holy Communion under both kinds, Christian faith in the real presence of Christ in the Holy Eucharist can only be renewed and deepened in the life of the faithful by this esteemed practice. 57. In all other matters pertaining to the Rite of Communion under both kinds, the directives of the General Instruction, nos. 281-287, are to be consulted.

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Notes 1. Second Vatican Council, Sacrosanctum Concilium: Constitution on the Sacred Liturgy [SC] (December 4, 1963), no. 47. (All Vatican II citations here refer to the following edition: Walter M. Abbott, ed., The Documents of Vatican II [New York: Guild Press, 1966].) 2. United States Catholic Conference-Libreria Editrice Vaticana, Catechism of the Catholic Church [CCC] (2000), no. 1382. 3. SC, no. 7. 4. Second Vatican Council, Presbyterorum Ordinis: Decree on the Ministry and Life of Priests [PO] (December 7, 1965), no. 5. 5. Congregation for Divine Worship and the Discipline of the Sacraments, General Instruction of the Roman Missal [GIRM] (2000), no. 368. 6. Sacramentary, Prayer Over the Gifts, Evening Mass of the Lord's Supper, p. 138. 7. CCC, nos. 1328-1332. 8. Cf. St. Ignatius of Antioch, Ad. Eph., 20, 2. 9. SC, no. 47. 10. Sacramentary, Eucharistic Prayer III, p. 554. 11. SC, no. 6. 12. Cf. Second Vatican Council, Lumen Gentium: Dogmatic Constitution on the Church (November 21, 1964), no. 3. 13. Council of Trent, Session xiii (October 11, 1551), De ratione institutionis ss. huius sacramenti. (Latin text in Henricus Denzinger and Adolfus Schönmetzer, eds., Enchiridion Symbolorum: Definitionum et Declarationum de Rebus Fidei et Morum [DS] [Barcinone: Herder, 1976], 1638. English text in John F. Clarkson et al., The Church Teaches [TCT] [St. Louis, Mo.: B. Herder, 1955], 720.) 14. National Conference of Catholic Bishops, Guidelines for the Reception of Communion (Washington, D.C., 1996). 15. CCC, no. 1382. 16. GIRM, no. 72(3). 17. F. Bland Tucker, trans., "Father, We Thank Thee, Who Hast Planted," a hymn adapted from the Didache, c. 110 (The Church Pension Fund, 1940). 18. Council of Trent, Session xiii (October 11, 1551), Canones de ss. Eucharistiae sacramento, can. 1 (DS 1651; TCT 728). 19. Cf. Council of Trent, Session xiii (October 11, 1551), Decretum de ss. Eucharistiae sacramento, cap. IV, De transubstantione (DS 1642; TCT 722): "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread (see Matthew 26:26ff.; Mark 14:22ff.; Luke 22:19ff.; 1 Corinthians 11:24ff.), it has always been the conviction of the Church, and this holy council now again declares it that, by the consecration of the bread and wine a change takes place in which the whole substance of bread is changed into the substance of the Body of Christ our Lord and the whole substance of the wine into the substance of his blood. This change the holy Catholic Church fittingly and properly names transubstantiation." 20. Council of Trent, Session xiii (October 11, 1551), Decretum de ss. Eucharistiae sacramento, cap. III, De excellentia ss. Eucharistiae super reliqua sacramenta (DS 1640; TCT 721). 21. Ibid. (DS 1640; Norman P. Tanner, ed., Decrees of the Ecumenical Councils, Vol. 2: Trent to Vatican II [London: Sheed & Ward, 1990], 695.) 22. Cf. CCC, no. 1381. 23. Cf. Paul VI, Mysterium Fidei: On the Doctrine and Worship of the Eucharist (September 3, 1965), no. 47 (in International Committee on English in the Liturgy, Documents on the Liturgy, 1963-1979: Conciliar, Papal, and Curial Texts [DOL] [1982] 176, no. 1192). 24. Ibid., no. 48 (DOL 176, no. 1193). 25. Cf. GIRM, no. 281. 26. Cf. St. Cyprian, De Lapsis, 25, on Communion of infants and children; on Communion of the sick and dying, cf. Statuta ecclesiae antiqua, can. 76. 27. CCC, no. 1390. 28. Cf. Petrus Cantor, Summa de Sacramentis et Animae Consiliis, ed. J.-A. Dugauquier, Analecta Medievalis Namurcensia, vol. 4 (Louvain/Lille, 1954), I, 144.

29. SC, no. 55. 30. GIRM, no. 281. The GIRM goes on to say, "For the faithful who take part in the rite or are present at it, pastors should take care to call to mind as appropriately as possible Catholic teaching according to the Council of Trent on the manner of Communion. Above all they should instruct the Christian faithful that, according to Catholic faith, Christ, whole and entire, as well as the true Sacrament are received under one kind only; that, therefore, as far as the effects are concerned, those who receive in this manner are not deprived of any grace necessary for salvation. "Pastors are also to teach that the Church has the power in its stewardship of the sacraments, provided their substance remains intact, to make those rules and changes that, in view of the different conditions, times, and places, it decides to be in the interest of reverence for the sacraments or the well-being of the recipients" (no. 282). (31) 31. IGRM, no. 282 32. Ibid., no. 282. 33. Cf. Council of Trent, Session xxi (July 16, 1562), De doctrina de communione sub utraque specie et parvulorum (DS 1725-1734; TCT 739-745). 34. Ibid. 35. GIRM, no. 283. 36. Ibid. 37. Ibid. 38. Ibid. 39. Cf. Congregation of Rites, Eucharisticum Mysterium: On Worship of the Eucharist [EM] (May 25, 1967), part I, "General Principles to Be Given Prominence in Catechizing the People on the Eucharistic Mystery" (DOL 179, nos. 1234-1244). 40. Cf. GIRM, no. 93. 41. GIRM, no. 182. 42. Cf. GIRM, no. 108. 43. Cf. GIRM, no. 162. 44. GIRM, no. 162. Cf. also Sacred Congregation for the Discipline of the Sacraments, Immensae Caritatis: Instruction on Facilitating Reception of Communion in Certain Circumstances, section 1.I.c (DOL 264, no. 2075). 45. GIRM, no. 280. 46. Cf. EM, no. 31 (DOL 179, no. 1260): "The faithful share more fully in the celebration of the eucharist through sacramental communion. It is strongly recommended that they should receive it as a rule in the Mass itself and at that point in the celebration which is prescribed by the rite, that is, right after the communion of the priest celebrant. "In order that the communion may stand out more clearly even through signs as a participation in the sacrifice actually being celebrated, steps should be taken that enable the faithful to receive hosts consecrated at that Mass." 47. Cf. GIRM, no. 284b: "Whatever happens to remain of the Blood [after the distribution of Holy Communion] is consumed at the altar by the priest or deacon or instituted acolyte who ministered the chalice. . . ." 48. Sacramentary, Eucharistic Prayer IV. 49. Cf. GIRM, no. 321. 50. Cf. GIRM, no. 333. 51. Cf. ibid., no. 73. 52. Cat. Myst. V, 21-22. 53. Cf. Sacred Congregation for Divine Worship, Sacramentali Communione: Instruction Extending the Practice of Communion Under Both Kinds (June 29, 1970), no. 6 (DOL 270, no. 2115). 54. GIRM, no. 287. 55. GIRM, no. 279. 56. GIRM, no. 182. Committee on the Liturgy | 3211 4th Street, N.E., Washington DC 20017-1194 | (202) 541-3000 © USCCB. All rights reserved.

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SECTION FOUR VATICAN CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS Excerpts from REDEMPTIONIS SACRAMENTUM On certain matters to be observed or to be avoided regarding the Most Holy Eucharist Solemnity of the Annunciation of the Lord, March 25, 2004. Active and Conscious Participation 36. The celebration of the Mass, as the action of Christ and of the Church, is the center of the whole Christian life for the universal as well as the particular Church, and also for the individual faithful, who are involved in differing ways according to the diversity of orders, ministries, and active participation. In this way the Christian people, ‘a chosen race, a royal priesthood, a holy people, a people God has made his own,’ manifests its coherent and hierarchical ordering. For the common priesthood of the faithful and the ministerial or hierarchical Priesthood, though they differ in essence and not only in degree, are ordered to one another, for both partake, each in its own way, of the one Priesthood of Christ. 37. All of Christ’s faithful, freed from their sins and incorporated into the Church through Baptism, are deputed by means of a sacramental character for the worship of the Christian religion 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 and attested to others by their works, giving witness to Christ throughout the earth and providing an answer to those who ask concerning their hope of eternal life that is in them. Thus the participation of the lay faithful too in the Eucharist and in the other celebrations of the Church’s Rites cannot be equated with mere presence, and still less with a passive one, but is rather to be regarded as a true exercise of faith and of the baptismal dignity. 38. 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 meaning, the mystery is understood as if its meaning and importance were simply that of a fraternal banquet.” 39. For promoting and elucidating active participation, the recent renewal of the liturgical books according to the mind of the Council fostered acclamations of the people, responses, psalmody, antiphons, and canticles, as well as actions or movements and gestures, and called for sacred silence to be maintained at the proper times, while providing rubrics for the parts of the faithful as well. In addition, ample flexibility is given for appropriate creativity aimed

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at allowing each celebration to be adapted to the needs of the participants, to their comprehension, their interior preparation and their gifts, according to the established liturgical norms. In the songs, the melodies, the choice of prayers and readings, the giving of the homily, the preparation of the prayer of the faithful, the occasional explanatory remarks, and the decoration of the church building according to the various seasons, there is ample possibility for introducing into each celebration a certain variety by which the riches of the liturgical tradition will also be more clearly evident, and so, in keeping with pastoral requirements, the celebration will be carefully imbued with those particular features that will foster the recollection of the participants. Still, it should be remembered that the power of the liturgical celebrations does not consist in frequently altering the Rites, but in probing more deeply the word of God and the mystery being celebrated. 40. Nevertheless, from the fact that the liturgical celebration obviously entails activity, it does not follow that everyone must necessarily have something concrete to do beyond the actions and gestures, as if a certain specific liturgical ministry must necessarily be given to the individuals to be carried out by them. Instead, catechetical instruction should strive diligently to correct those widespread superficial notions and practices often seen in recent years in this regard, and ever to instill anew in all of Christ’s faithful that sense of deep wonder before the greatness of the mystery of faith that is the Eucharist, in whose celebration the Church is forever passing from what is obsolete into newness of life: “in novitatem a vetustate.” For in the celebration of the Eucharist, as in the whole Christian life which draws its power from it and leads toward it, the Church, after the manner of St. Thomas the Apostle, prostrates herself in adoration before the Lord who was crucified, suffered and died, was buried and arose, and perpetually exclaims to him who is clothed in the fullness of his divine splendor: “My Lord and my God!” 41. For encouraging, promoting and nourishing this interior understanding of liturgical participation, the continuous and widespread celebration of the Liturgy of the Hours, the use of the sacramentals and exercises of Christian popular piety are extremely helpful. These latter exercises—which “while not belonging to the Liturgy in the strict sense, possess nonetheless a particular importance and dignity”—are to be regarded as having a certain connection with the liturgical context, especially when they have been lauded and attested by the Magisterium itself, as is the case especially of the Marian Rosary. Furthermore, since these practices of piety lead the Christian people both to the reception of the Sacraments—especially the Eucharist—and “to meditation on the mysteries of our Redemption and the imitation of the excellent heavenly examples of the Saints, they are therefore not without salutary effects for our participation in liturgical worship.” 42. It must be acknowledged that the Church has not come together by human volition; rather, she has been called together by God in the Holy Spirit, and she responds through faith to his free calling (thus the word “ekklesia” is related to “klesis,” or “calling”). 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

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community is by itself incapable of providing an ordained minister.” There is pressing need of a concerted will to avoid all ambiguity in this matter and to remedy the difficulties of recent years. Accordingly, terms such as “celebrating community” or “celebrating assembly” (in other languages “asamblea celebrante,” “assemblée célébrante,” “assemblea celebrante”) and similar terms should not be used injudiciously. The Ministries of the Lay Christian Faithful in the Celebration of Holy Mass 43. For the good of the community and of the whole Church of God, some of the lay faithful according to tradition have rightly and laudably exercised ministries in the celebration of the Sacred Liturgy. It is appropriate that a number of persons distribute among themselves and exercise various ministries or different parts of the same ministry. 44. 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. In addition to these are the other functions that are described in the Roman Missal, as well as the functions of preparing the hosts, washing the liturgical linens, and the like. All, “whether ordained ministers or lay faithful, in exercising their own office or ministry should do exclusively and fully that which pertains to them.” In the liturgical celebration itself as well as in its preparation, they should do what is necessary so that the Church’s Liturgy will be carried out worthily and appropriately. 45. To be avoided is the danger of obscuring the complementary relationship between the action of clerics and that of laypersons, in such a way that the ministry of laypersons undergoes what might be called a certain “clericalization,” while the sacred ministers inappropriately assume those things that are proper to the life and activity of the lay faithful. 46. The lay Christian faithful called to give assistance at liturgical celebrations should be well instructed and must be those whose Christian life, morals and fidelity to the Church’s Magisterium recommend them. It is fitting that such a one should have received a liturgical formation in accordance with his or her age, condition, state of life, and religious culture. No one should be selected whose designation could cause consternation for the faithful. Extraordinary 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. For “the only minister who can confect the sacrament of the Eucharist in persona Christi is a validly ordained Priest.” 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. 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

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where the Church is still of small dimensions or is experiencing conditions of persecution, but also in areas affected by a shortage of Priests and Deacons. 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. 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. 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.” 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. 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, 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. 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. 158. Indeed, the extraordinary minister of Holy Communion may administer Communion

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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. 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. 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. 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 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. Dispositions for the Reception of Holy Communion 80. The Eucharist is to be offered to the faithful, among other reasons, “as an antidote, by which we are freed from daily faults and preserved from mortal sins,” as is brought to light in various parts of the Mass. As for the Penitential Act placed at the beginning of Mass, it has the purpose of preparing all to be ready to celebrate the sacred mysteries; even so, “it lacks the efficacy of the Sacrament of Penance,” and cannot be regarded as a substitute for the Sacrament of Penance in remission of graver sins. Pastors of souls should take care to ensure diligent catechetical instruction, so that Christian doctrine is handed on to Christ’s faithful in this matter. 81. The Church’s custom shows that it is necessary for each person to examine himself at depth, and that anyone who is conscious of grave sin should not celebrate or receive the Body of the Lord without prior sacramental confession, except for grave reason when the possibility of confession is lacking; in this case he will remember that he is bound by the

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obligation of making an act of perfect contrition, which includes the intention to confess as soon as possible. 82. Moreover, “the Church has drawn up norms aimed at fostering the frequent and fruitful access of the faithful to the Eucharistic table and at determining the objective conditions under which Communion may not be given.” 83. It is certainly best that all who are participating in the celebration of Holy Mass with the necessary dispositions should receive Communion. Nevertheless, it sometimes happens that Christ’s faithful approach the altar as a group indiscriminately. It pertains to the Pastors prudently and firmly to correct such an abuse. 84. Furthermore when Holy Mass is celebrated for a large crowd—for example, in large cities—care should be taken lest out of ignorance non-Catholics or even non-Christians come forward for Holy Communion, without taking into account the Church’s Magisterium in matters pertaining to doctrine and discipline. It is the duty of Pastors at an opportune moment to inform those present of the authenticity and the discipline that are strictly to be observed. 85. Catholic ministers licitly administer the Sacraments only to the Catholic faithful, who likewise receive them licitly only from Catholic ministers, except for those situations for which provision is made in canon 844 §§2, 3, and 4, and canon 861 §2. In addition, the conditions comprising canon 844 §4, from which no dispensation can be given, cannot be separated; thus, it is necessary that all of these conditions be present together. 86. The faithful should be led insistently to the practice whereby they approach the Sacrament of Penance outside the celebration of Mass, especially at the scheduled times, so that the Sacrament may be administered in a manner that is tranquil and truly beneficial to them, so as not to be prevented from active participation at Mass. Those who are accustomed to receiving Communion often or daily should be instructed that they should approach the Sacrament of Penance at appropriate intervals, in accordance with the condition of each. 87. The First Communion of children must always be preceded by sacramental confession and absolution. Moreover First Communion should always be administered by a Priest and never outside the celebration of Mass. Apart from exceptional cases, it is not particularly appropriate for First Communion to be administered on Holy Thursday of the Lord’s Supper. Another day should be chosen instead, such as a Sunday between the Second and the Sixth Sunday of Easter, or the Solemnity of the Body and Blood of Christ, or the Sundays of Ordinary Time, since Sunday is rightly regarded as the day of the Eucharist. “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. Where it happens, however, that a child who is exceptionally mature for his age is judged to be ready for receiving the Sacrament, the child must not be denied First Communion provided he has received sufficient instruction.

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The Distribution of Holy Communion 88. The faithful should normally receive sacramental Communion of the Eucharist during Mass itself, at the moment laid down by the Rite of celebration, that is to say, just after the Priest celebrant’s Communion. 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. 89. “So that even by means of the signs Communion may stand out more clearly as a participation in the Sacrifice being celebrated,” it is preferable that the faithful be able to receive hosts consecrated in the same Mass. 90. “The faithful should receive Communion kneeling or standing, as the Conference of Bishops will have determined,” with its acts having received the recognitio of the Apostolic See. “However, if they receive Communion standing, it is recommended that they give due reverence before the reception of the Sacrament, as set forth in the same norms.” 91. In distributing Holy Communion it is to be remembered that “sacred ministers may not deny the sacraments to those who seek them in a reasonable manner, are rightly disposed, and are not prohibited by law from receiving them.” Hence any baptized Catholic who is not prevented by law must be admitted to Holy Communion. Therefore, it is not licit to deny Holy Communion to any of Christ’s faithful solely on the grounds, for example, that the person wishes to receive the Eucharist kneeling or standing. 92. Although each of the faithful always has the right to receive Holy Communion on the tongue, at his choice, if any communicant should wish to receive the Sacrament in the hand, in areas where the Bishops’ Conference with the recognitio of the Apostolic See has given permission, the sacred host is to be administered to him or her. However, special care should be taken to ensure that the host is consumed by the communicant in the presence of the minister, so that no one goes away carrying the Eucharistic species in his hand. If there is a risk of profanation, then Holy Communion should not be given in the hand to the faithful. 93. The Communion-plate for the Communion of the faithful should be retained, so as to avoid the danger of the sacred host or some fragment of it falling. 94. It is not licit for the faithful “to take . . . by themselves . . . and, still less, to hand . . . from one to another” the sacred host or the sacred chalice. Moreover, in this regard, the abuse is to be set aside whereby spouses administer Holy Communion to each other at a Nuptial Mass. 95. A lay member of Christ’s faithful “who has already received the Most Holy Eucharist may receive it again on the same day only within a Eucharistic Celebration in which he or she is participating, with due regard for the prescriptions of canon 921 § 2.” 96. The practice is reprobated whereby either unconsecrated hosts or other edible or inedible things are distributed during the celebration of Holy Mass or beforehand after the manner of

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Communion, contrary to the prescriptions of the liturgical books. For such a practice in no way accords with the tradition of the Roman Rite, and carries with it the danger of causing confusion among Christ’s faithful concerning the Eucharistic doctrine of the Church. Where there exists in certain places by concession a particular custom of blessing bread after Mass for distribution, proper catechesis should very carefully be given concerning this action. In fact, no other similar practices should be introduced, nor should unconsecrated hosts ever be used for this purpose. Communion Under Both Kinds 100. So that the fullness of the sign may be made more clearly evident to the faithful in the course of the Eucharistic banquet, lay members of Christ’s faithful, too, are admitted to Communion under both kinds, in the cases set forth in the liturgical books, preceded and continually accompanied by proper catechesis regarding the dogmatic principles on this matter laid down by the Ecumenical Council of Trent. 101. In order for Holy Communion under both kinds to be administered to the lay members of Christ’s faithful, due consideration should be given to the circumstances, as judged first of all by the diocesan Bishop. It is to be completely excluded where even a small danger exists of the sacred species being profaned. With a view to wider coordination, the Bishops’ Conferences should issue norms, once their decisions have received the recognitio of the Apostolic See through the Congregation for Divine Worship and the Discipline of the Sacraments, especially as regards “the manner of distributing Holy Communion to the faithful under both kinds, and the faculty for its extension.” 102. 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, or where such a large amount of wine would be required that its certain provenance and quality could only be known with difficulty, or wherever there is not an adequate number of sacred ministers or extraordinary ministers of Holy Communion with proper formation, or where a notable part of the people continues to prefer not to approach the chalice for various reasons, so that the sign of unity would in some sense be negated. 103. The norms of the Roman Missal admit the principle that in cases where Communion is administered under both kinds, “the Blood of the Lord may be received either by drinking from the chalice directly, or by intinction, or by means of a tube or a spoon.” As regards the administering of Communion to lay members of Christ’s faithful, the Bishops may exclude Communion with the tube or the spoon where this is not the local custom, though the option of administering Communion by intinction always remains. If this modality is employed, however, hosts should be used which are neither too thin nor too small, and the communicant should receive the Sacrament from the Priest only on the tongue.

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104. The communicant must not be permitted to intinct the host himself in the chalice, nor to receive the intincted host in the hand. As for the host to be used for the intinction, it should be made of valid matter, also consecrated; it is altogether forbidden to use non-consecrated bread or other matter. 105. If one chalice is not sufficient for Communion to be distributed under both kinds to the Priest concelebrants or Christ’s faithful, there is no reason why the Priest celebrant should not use several chalices. For it is to be remembered that all Priests in celebrating Holy Mass are bound to receive Communion under both kinds. It is praiseworthy, by reason of the sign value, to use a main chalice of larger dimensions, together with smaller chalices. 106. However, the pouring of the Blood of Christ after the consecration from one vessel to another is completely to be avoided, lest anything should happen that would be to the detriment of so great a mystery. Never to be used for containing the Blood of the Lord are flagons, bowls, or other vessels that are not fully in accord with the established norms. 107. In accordance with what is laid down by the canons, “one who throws away the consecrated species or takes them away or keeps them for a sacrilegious purpose, incurs a latae sententiae excommunication reserved to the Apostolic See; a cleric, moreover, may be punished by another penalty, not excluding dismissal from the clerical state.” To be regarded as pertaining to this case is any action that is voluntarily and gravely disrespectful of the sacred species. Anyone, therefore, who acts contrary to these norms, for example casting the sacred species into the sacrarium or in an unworthy place or on the ground, incurs the penalties laid down. Furthermore all will remember that once the distribution of Holy Communion during the celebration of Mass has been completed, the prescriptions of the Roman Missal are to be observed, and in particular, whatever may remain of the Blood of Christ must be entirely and immediately consumed by the Priest or by another minister, according to the norms, while the consecrated hosts that are left are to be consumed by the Priest at the altar or carried to the place for the reservation of the Eucharist. Sacred Vessels 117. Sacred vessels for containing the Body and Blood of the Lord must be made in strict conformity with the norms of tradition and of the liturgical books. The Bishops’ Conferences have the faculty to decide whether it is appropriate, once their decisions have been given the recognitio by the Apostolic See, for sacred vessels to be made of other solid materials as well. It is strictly required, however, that such materials be truly noble in the common estimation within a given region, so that honor will be given to the Lord by their use, and all risk of diminishing the doctrine of the Real Presence of Christ in the Eucharistic species in the eyes of the faithful will be avoided. Reprobated, therefore, is any practice of using for the celebration of Mass common vessels, or others lacking in quality, or devoid of all artistic merit or which are mere containers, as also other vessels made from glass, earthenware, clay, or other materials that break easily. This norm is to be applied even as regards metals and other materials that easily rust or deteriorate. 118. Before they are used, sacred vessels are to be blessed by a Priest according to the Rites

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laid down in the liturgical books. It is praiseworthy for the blessing to be given by the diocesan Bishop, who will judge whether the vessels are worthy of the use to which they are destined. 119. The Priest, once he has returned to the altar after the distribution of Communion, standing at the altar or at the credence table, purifies the paten or ciborium over the chalice, then purifies the chalice in accordance with the prescriptions of the Missal and wipes the chalice with the purificator. Where a Deacon is present, he returns with the Priest to the altar and purifies the vessels. It is permissible, however, especially if there are several vessels to be purified, to leave them, covered as may be appropriate, on a corporal on the altar or on the credence table, and for them to be purified by the Priest or Deacon immediately after Mass once the people have been dismissed. Moreover a duly instituted acolyte assists the Priest or Deacon in purifying and arranging the sacred vessels either at the altar or the credence table. In the absence of a Deacon, a duly instituted acolyte carries the sacred vessels to the credence table and there purifies, wipes and arranges them in the usual way. 120. Let Pastors take care that the linens for the sacred table, especially those which will receive the sacred species, are always kept clean and that they are washed in the traditional way. It is praiseworthy for this to be done by pouring the water from the first washing, done by hand, into the church’s sacrarium or into the ground in a suitable place. After this a second washing can be done in the usual way.

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SECTION FIVE THE HOLY SEE ▪ INTERDICASTERIAL COMMISSION FOR THE CATECHISM OF THE CATHOLIC CHURCH Excerpts on the Eucharist from the …

CATECHISM OF THE CATHOLIC CHURCH English translation of the Catechism of the Catholic Church for the United States of America copyright © 1994, United States Catholic Conference, Inc.—Libreria Editrice Vaticana. English translation of the Catechism of the Catholic Church: Modifications from the Editio Typica copyright © 1997, United States Catholic Conference, Inc.—Libreria Editrice Vaticana. All rights reserved. Used with permission.

1406. Jesus said: "I am the living bread that came down from heaven; if any one eats of this bread, he will live for ever; . . . he who eats my flesh and drinks my blood has eternal life and . . . abides in me, and I in him" (Jn 6:51, 54, 56). 1407. The Eucharist is the heart and the summit of the Church's life, for in it Christ associates his Church and all her members with his sacrifice of praise and thanksgiving offered once for all on the cross to his Father; by this sacrifice he pours out the graces of salvation on his Body which is the Church. 1408. The Eucharistic celebration always includes: the proclamation of the Word of God; thanksgiving to God the Father for all his benefits, above all the gift of his Son; the consecration of bread and wine; and participation in the liturgical banquet by receiving the Lord's body and blood. These elements constitute one single act of worship. 1409. The Eucharist is the memorial of Christ's Passover, that is, of the work of salvation accomplished by the life, death, and resurrection of Christ, a work made present by the liturgical action. 1410. It is Christ himself, the eternal high priest of the New Covenant who, acting through the ministry of the priests, offers the Eucharistic sacrifice. And it is the same Christ, really present under the species of bread and wine, who is the offering of the Eucharistic sacrifice. 1411. Only validly ordained priests can preside at the Eucharist and consecrate the bread and the wine so that they become the Body and Blood of the Lord. 1412. The essential signs of the Eucharistic sacrament are wheat bread and grape wine, on which the blessing of the Holy Spirit is invoked and the priest pronounces the words of consecration spoken by Jesus during the Last Supper: "This is my body which will be given up for you. . . . This is the cup of my blood. . . ."

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1413. By the consecration the transubstantiation of the bread and wine into the Body and Blood of Christ is brought about. Under the consecrated species of bread and wine Christ himself, living and glorious, is present in a true, real, and substantial manner: his Body and his Blood, with his soul and his divinity (cf. Council of Trent: DS 1640; 1651). 1414. As sacrifice, the Eucharist is also offered in reparation for the sins of the living and the dead and to obtain spiritual or temporal benefits from God. 1415. Anyone who desires to receive Christ in Eucharistic communion must be in the state of grace. Anyone aware of having sinned mortally must not receive communion without having received absolution in the sacrament of penance. 1416. Communion with the Body and Blood of Christ increases the communicant's union with the Lord, forgives his venial sins, and preserves him from grave sins. Since receiving this sacrament strengthens the bonds of charity between the communicant and Christ, it also reinforces the unity of the Church as the Mystical Body of Christ. 1417. The Church warmly recommends that the faithful receive Holy Communion when they participate in the celebration of the Eucharist; she obliges them to do so at least once a year. 1418. Because Christ himself is present in the sacrament of the altar, he is to be honored with the worship of adoration. "To visit the Blessed Sacrament is . . . a proof of gratitude, an expression of love, and a duty of adoration toward Christ our Lord" (Paul VI, MF 66). 1419. Having passed from this world to the Father, Christ gives us in the Eucharist the pledge of glory with him. Participation in the Holy Sacrifice identifies us with his Heart, sustains our strength along the pilgrimage of this life, makes us long for eternal life, and unites us even now to the Church in heaven, the Blessed Virgin Mary, and all the saints.

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SECTION SIX UNITED STATES CONFERENCE OF CATHOLIC BISHOPS GUIDELINES FOR THE RECEPTION OF HOLY COMMUNION © April 13, 2000. United States Conference of Catholic Bishops. All rights reserved. Used with permission. For Catholics As Catholics, we fully participate in the celebration of the Eucharist when we receive Holy Communion. We are encouraged to receive Communion devoutly and frequently. In order to be properly disposed to receive Communion, participants should not be conscious of grave sin and normally should have fasted for one hour. A person who is conscious of grave sin is not to receive the Body and Blood of the Lord without prior sacramental confession except for a grave reason where there is no opportunity for confession. In this case, the person is to be mindful of the obligation to make an act of perfect contrition, including the intention of confessing as soon as possible (canon 916). A frequent reception of the Sacrament of Penance is encouraged for all. For our fellow Christians We welcome our fellow Christians to this celebration of the Eucharist as our brothers and sisters. We pray that our common baptism and the action of the Holy Spirit in this Eucharist will draw us closer to one another and begin to dispel the sad divisions which separate us. We pray that these will lessen and finally disappear, in keeping with Christ's prayer for us "that they may all be one" (Jn. 17:21). Because Catholics believe that the celebration of the Eucharist is a sign of the reality of the oneness of faith, life, and worship, members of those churches with whom we are not yet fully united are ordinarily not admitted to Holy Communion. Eucharistic sharing in exceptional circumstances by other Christians requires permission according to the directives of the diocesan bishop and the provisions of canon law (canon 844 Section 4). Members of the Orthodox Churches, the Assyrian Church of the East, and the Polish National Catholic Church are urged to respect the discipline of their own Churches. According to Roman Catholic discipline, the Code of Canon Law does not object to the reception of communion by Christians of these Churches (canon 844 Section 3). For those not receiving Holy Communion All who are not receiving Holy Communion are encouraged to express in their hearts a prayerful desire for unity with the Lord Jesus and with one another. For non-Christians We also welcome to this celebration those who do not share our faith in Jesus Christ. While we cannot admit them to Holy Communion, we ask them to offer their prayers for the peace and the unity of the human family.

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SECTION SEVEN UNITED STATES CONFERENCE OF CATHOLIC BISHOPS CLARIFICATION ON THE PROPER POSTURE AND SIGN OF VENERATION FOR RECEPTION OF HOLY COMMUNION

The norm for the reception of Holy Communion in the dioceses of the United States is standing. Communicants should not be denied Holy Communion because they kneel. Rather, such instances should be addressed pastorally, by providing the faithful with the proper catechesis on the reasons for this norm. When receiving Holy Communion standing, the communicant bows his or her head before the sacrament as a gesture of reverence and receives the Body of the Lord from the minister. The consecrated host may be received either on the tongue or in the hand at the discretion of each communicant. When Holy Communion is received under both kinds, the sign of reverence is also made before receiving the Precious Blood. Posture It should be noted that the General Instruction of the Roman Missal assigns to Conferences of Bishops the decision as to whether the faithful should stand or kneel at the time of reception of Holy Communion (no. 43&2). The Bishops of the United States have decided that the normative posture for receiving Holy Communion should be standing. Kneeling is not a licit posture for receiving Holy Communion in the dioceses of the United States of America unless the bishop of a particular diocese has derogated from this norm in an individual and extraordinary circumstance. The provision which follows this section is provided for those extraordinary circumstances when a communicant acts in contradiction to the decision of the bishops. Under no circumstances may a person be denied Holy Communion merely because he or she has refused to stand to receive Holy Communion. Rather, in such instances, the priest is obliged to provide additional catechesis so that the communicant might better understand the reason for the Bishop’s decision to choose standing as the normative posture for receiving Holy Communion in the dioceses of the United States of America. Sign of Veneration In a similar way, the General Instruction (no. 16&2) assigns to Conferences of Bishops the responsibility to determine “an appropriate gesture of reverence” to be made before receiving the blessed Sacrament. Thus, in the determine “an appropriate gesture of reverence” to be made before receiving the Blessed Sacrament. Thus in the dioceses of the United States of America, the communicant is directed by this particular law to “bow his or her head before the sacrament as a gesture of reverence and receive the body of the Lord from the minister.”

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Uniformity in Posture The General Instruction of the Roman Missal emphasizes that in matters of gesture and posture “greater attention needs to be paid to what is laid down by liturgical law and by the traditional practice of the Roman Rite, for the sake of the common spiritual good of the people of God rather than to personal inclination or arbitrary choice” (GIRM, no. 42). Throughout their consideration of GIRM numbers 43 and 160, the Bishops repeatedly recalled the need for uniformity in all prescribed postures and gestures. Such uniformity serves as a “sign of the unity of the members of the Christian community gathered for the sacred Liturgy” and it “both expresses and fosters the spiritual attitude of those assisting” (GIRM, no. 42). Likewise, a lack of uniformity can serve as a sign of disunity or even a sense of individualism. A particular example of this disunity has been cited by many of the Bishops in regard to a diversity of postures during the Eucharistic Prayer, “the center and summit of the entire celebration” (GIRM, no. 78). Thus, the variation from kneeling as the uniform posture during the Eucharistic Prayer is permitted only “on occasion” and when the circumstances found by GIRM (no.43) are clearly present. In describing the indispensable role of the gathered faithful at Mass, the General Instruction of the Roman Missal presents them as “a holy people, a chosen people, a royal priesthood” who “gives thanks to God and offer the Victim not only through the hands of the priest but also together with him and learn to offer themselves” (GIRM, no. 95). Two responsibilities grow from this noble identity: “fostering of a deep sense of reverence for God as well as developing charity towards their brothers and sisters who share with them in the celebration” (GIRM, no.95). Such a sense of reverence for God and charity for the other members of the liturgical assembly is concretely manifested by a unity in word, song, posture and gesture. Thus, this section concludes that the faithful are to shun any appearance of individualism or division, keeping before their eyes that they have the one Father in heaven and therefore are all brothers and sisters to each other”(GIRM, no. 95)

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SECTION EIGHT UNITED STATES CONFERENCE OF CATHOLIC BISHOPS EXTRAORDINARY MINISTERS OF HOLY COMMUNION AT MASS

General Principles

In every celebration of the Eucharist, there should be a sufficient number of ministers of Holy Communion so that it may be distributed in a reverent and orderly manner. Bishops, priests and deacons distribute Holy Communion in virtue of their office as ordinary ministers of the Body and Blood of the Lord. (1) (SSV, (2) 27). When the size of the congregation or the incapacity of the bishop, priest, or deacon requires it, the celebrant may be assisted by other bishops, priests, or deacons. If such ordinary ministers of Holy Communion are not present, "the priest may call upon extraordinary ministers to assist him, i.e., formally instituted acolytes or even some of the faithful who have been commissioned according to the prescribed rite. In case of necessity, the priest may also commission suitable members of the faithful for the occasion (GIRM 162)." Extraordinary Ministers of Holy Communion should receive sufficient spiritual, theological, and practical preparation to fulfill their role with knowledge and reverence. In all matters they should follow the guidance of the diocesan bishop (THLS, 28). When recourse is had to Extraordinary Minister of Holy Communion, especially in the distribution of Holy Communion under both kinds, their number should not be increased beyond what is required for the orderly and reverent distribution of the Body and Blood of the Lord. In all matters such Extraordinary Ministers of Holy Communion should follow the guidance of the diocesan bishop (IBID). All ministers of Holy Communion should show the greatest reverence for the Most Holy Eucharist by their demeanor, their attire, and the manner in which they handle the consecrated bread or wine. Should there be any mishap--as when, for example, the consecrated wine is spilled from the chalice--then the affected "area . . . should be washed and the water poured into the sacrarium [GIRM, 280]." (THLS, 29). Liturgy of the Eucharist • As the Agnus Dei or Lamb of God is begun, the bishop or priest alone, or with the assistance of the deacon, and if necessary of concelebrating priests, breaks the eucharistic bread. • Other empty chalices and ciboria or patens are then brought to the altar if this is necessary. The deacon or priest places the consecrated bread in several ciboria or patens and, if necessary, pours the Precious Blood into enough additional chalices as are required for the distribution of Holy Communion. If it is not possible to accomplish this

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distribution in a reasonable time, the celebrant may call upon the assistance of other deacons or concelebrating priests. This action is usually carried out at the altar, so that the sharing of all from the one cup is signified; in the case of large assemblies, it may be done at the side table within the sanctuary (presbyterium). (THLS, 37). • If extraordinary ministers of Holy Communion are required by pastoral need, they approach the altar as the priest receives Communion. After the priest has concluded his own Communion, he distributes Communion to the extraordinary ministers, assisted by the deacon, and then hands the sacred vessels to them for distribution of Holy Communion to the people. (THLS, 38). • All receive Holy Communion in the manner described by the General Instruction to the Roman Missal, whether priest concelebrants (cf. GIRM, nos. 159, 242, 243, 246), deacons (cf. GIRM, nos. 182, 244, 246), or Extraordinary Ministers of Holy Communion (cf. GIRM, no. 284). Neither deacons nor lay ministers may ever receive Holy Communion in the manner of a concelebrating priest. The practice of Extraordinary Ministers of Holy Communion waiting to receive Holy Communion until after the distribution of Holy Communion is not in accord with liturgical law. (THLS, 39; GIRM, 160). • After all Extraordinary Ministers of Holy Communion have received the Eucharist, the bishop or priest celebrant reverently hands vessels containing the Body or the Blood of the Lord to the deacons or extraordinary ministers who will assist with the distribution of Holy Communion. The deacon may assist the priest in handing the vessels containing the Body and Blood of the Lord to the Extraordinary Ministers of Holy Communion. (THLS, 40). • The proper and only permissible form for distributing Holy Communion is to offer the consecrated bread by saying, "The Body of Christ" and to offer the consecrated wine by saying, "The Blood of Christ." No other words or names should be added; and the formula should not be edited in any way. (Cf. GIRM, 161; 284-287). • The blessing of children or infants should not be encouraged while distributing communion. Children and infants are blessed with the full assembly at the end of Mass. • If the Eucharistic bread or some particle of it falls, it should be picked up reverently by the minister. The consecrated bread may be consumed or completely dissolved in water before being poured down the sacrarium. • Should there be any mishap, for example, if the consecrated wine is spilled from the chalice, the area should be washed and the water poured into the sacrarium. • In those instances when there remains more consecrated wine than was necessary, if needs dictate, Extraordinary Ministers of Holy Communion may consume what remains of the Precious Blood from their cup of distribution with the permission of the diocesan bishop. The amount of wine to be consecrated should be carefully measured before the celebration so that none remains afterward. It is strictly forbidden to pour the Precious Blood into the ground or into the sacrarium. (THLS, 51-55). • Similarly, "consecrated hosts are to be reserved in a ciborium or vessel in sufficient quantity for the needs of the faithful; they are to be frequently renewed and the old hosts

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properly consumed" (Code of Canon Law, no. 939). Burying hosts or consecrated Eucharistic bread is strictly forbidden. Notes 1. Cf. GIRM, no. 108.

2. United States Conference of Catholic Bishops, This Holy and Living Sacrifice [THLS] (June, 2001).

Text Copyright © 2002, United States Conference of Catholic Bishops

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SECTION NINE MINISTRY TO THE SICK AND THE HOMEBOUND

Great care must be exercised in any parish to assure that the needs of the total

Christian community are met. If the Eucharist is to be the center of the Christian life, then those who cannot attend the eucharistic liturgies because of age or sickness must be provided with more frequent opportunities to receive the sacrament of the Eucharist. "Pastors should see to it that the sick and aged, even if not seriously sick or in imminent danger of death, be given every opportunity to receive the Eucharist frequently and even daily, if possible, especially during the Easter season." (Chapter 1, No. 46, "Rite of Anointing and Pastoral Care of the Sick".) With the introduction of special ministers of Communion into the parish as assistants to the priests such service to the elderly and ill becomes a reality.

The needs of shut - ins confined by illness, disability or advanced age can be well served by the lay minister. For such people, the sense of aloneness, of isolation from the community may be more debilitating than their physical condition. They may feel that they have been forgotten, while life goes on without them. Believers feel this most keenly on Sunday. Televised rites are a hollow substitute for participation in worship in the company of friends and neighbors. Yet Sunday is the one day when priests are least available to make Communion calls.

The Christian community cares for its own. This care is by its very nature a proclamation of solidarity, a pledge that in Christ there is no isolation. Special ministers of Communion go from the celebration of Eucharist to feed the sick and homebound persons of the parish not only the Body and Blood of the Lord, but also with the Word and with their very presence. These three actions: Sharing the Word, the Host and the minister’s presence, bring about one result, that is, the strengthening and comforting of those members of the parish who cannot be present to celebrate Eucharist with the whole community. The lay minister visiting a sick room or a nursing home on Sunday not only brings the nourishment of the Eucharist but the tangible evidence that the community remembers, cares and prayerfully supports its members.

Responsible for the care of only a few individuals, the special ministers of Communion take the time to enrich the lives of those they visit with the news of the community, insights from the homily and the greetings of other parishioners. These visits have far-reaching effects. Besides ministering to the sick and the shut-in, special ministers of Communion may take the opportunity to be aware of other family members. Anxiety, loneliness, and other emotional feelings are burdens experienced by the whole family of someone who is ill or homebound. Alleviation of some of this burden does not fall on the shoulders of the ministers of Communion alone, but is the responsibility of the whole parish community. Looking around and reaching out in a parish community and even in the larger community parish leaders will find many services which could be tapped. It takes interest,

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time and energy on the part of some parish members to discover the many resources available and make them known to those who need them Those parishes within the diocese which have developed a vibrant "Network of Care" have within them a system to provide a more loving care for the sick and elderly.

Like the special ministers of Communion in service at Mass, the minister visiting the sick does not replace the priest but is another extension of the community's concern. Care should be taken to offer reassurance to the shut-ins that the availability of the clergy will not be diminished in any way by the visits of the lay minister. A personal introduction of the new minister by the priest is ideal, especially in nursing homes or hospitals. In some cases a letter of explanation has to suffice.

In enlisting ministers to the service of the sick, special care should be exercised in choosing persons who have special sensitivity to the needs of others and who can convey the compassion of the Lord to the ill.

In order to allow the Eucharist to be more fully the sacrament of love and unity, the parish leaders ought to seek and initiate ways and means to keep the needs of the suffering members of the parish in the thoughts and prayers of the rest of the Christian community.

A praying family is an image of the Church. Some parishes have found that Communion calls made in company with the minister's family have a special warmth and deepen the sense of communal care. The lives of the elderly especially are often brightened by the freshness of children who seldom enter their world. Therefore, it is recommended that the entire family of the special minister of Communion accompany him or her when the Eucharist is brought to the sick or homebound. The various members of the family can share in the prayer and the reading that takes place during the Rite of Holy Communion Outside of Mass. This will not only make the sick person feel part of the family and parish, it will also help the family of the special ministers identify with the sick of the parish by becoming part of this important ministry. For your information, a Catholic who has received the Most Holy Eucharist may receive it again on the same day only during the celebration of the Eucharist in which the person participates. (Canon 917) MINISTRY IN PRIVATE HOMES

Following the example of Christ the Lord, "who went about doing good works and healing" (Acts 10:38), Christians have always shown a special solicitude for the sick in their midst. The practice of taking the Eucharist from the Liturgy to the sick and homebound is very ancient. Around 150 A.D., St. Justin wrote:

When the president has finished praying and giving thanks over the bread and wine and the people have all signified their assent, those whom we call "deacons" distribute the bread and wine over which the Eucharist has been spoken, to each of those present; they also carry them to those who are absent.

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The practice so faithfully recorded by the early martyr was highly commended in the Vatican's 1967 Instruction on the Worship of the Eucharist: It is fitting to provide the nourishment of the Eucharist for those who are prevented from attending its celebration in the community. They will thus feel themselves united to this community and sustained by the love of their brethren.

There are two basic forms of the rite for giving Communion to the sick and homebound. You use the longer form in private homes when time permits an extended visit. You use the shorter rite when you are visiting many rooms in a hospital or nursing home, when you have to go to a large number or private homes, or when the comfort of the communicant calls for the shorter rite. Preparation Before The Visit

Call the homebound parishioner, or contact person, a day or two beforehand. If this is the first visit to this person, ask if there are any special arrangements, such as letting yourself in, or if the person is unable to swallow or has health problems you need to be aware of. Take the following items with you:

1. The Hosts for all who will receive, in a pyx carried inside a burse. 2. A corporal 3. A Purificator 4. A text of the rite to be used 5. The latest parish bulletin 6. A Missalette containing the reading for the day.

On - Site Preparations

After exchanging a friendly greeting with the homebound person, friends and care givers, place the corporal on the table with the cross up. If necessary, fill a small glass with water and place it on the table. The Celebration A. Greeting and Penitential Rite

Give a simple greeting, such as, "The Lord be with you". After the response, "And also with you", proceed with the penitential rite, as in the ritual book. This may be the "I confess to Almighty God," or one of the many options with the "Lord have mercy/Christ have mercy". Conclude the penitential rite with the prayer "May Almighty God have mercy on us...”

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B. Liturgy of the Word

If the homebound person is able and willing, they may read the scripture passage. It is especially good to have a short period of quiet reflection of the Word, before continuing with the general intercessions. The homebound person and their companions may wish to offer petitions for particular needs. Remembering that every liturgical action is a celebration of the whole Church, you should offer one or two petitions for universal needs, if no one else does. Of course, it is perfectly acceptable to depart from the customary sequence and begin with a petition for the needs of the homebound person and companions. Conclude the intercessions with the usual summarizing prayer. C. Holy Communion

Lead the group in the recitation of the Lord's Prayer - You may end it with "For the kingdom, the power and the glory are yours, now and forever Amen. Take a Host from the pyx, hold it at chest level and invite the faithful to partake of the Sacred Food by saying, "This is the Lamb of God..." After the "Lord, I am not worthy...... give Communion to the homebound person and other persons who wish to receive. D. Prayer after Communion and Conclusion

After a suitable period of quiet reflection, offer the Prayer after Communion and follow it with the invocation of God's blessing on all present. Do not bless those present with the pyx. After the Celebration Immediately following the home visit, return the sacred pyx to the church. Remaining Hosts are returned to the tabernacle. The empty pyx is purified, washed and returned to its proper place. The above material is reprinted with the permission of the Worship Office, Archdiocese of Cincinnati, 100 East Eighth Street, Cincinnati, OH 45202. MINISTRY IN HOSPITAL, NURSING HOMES AND PRISONS

The Lord is present not only in the Eucharist, but also in His Word, and the Eucharist itself comes into being only through the Word of God. For this reason, the Eucharist should normally be received within the context of at least one reading from the Sacred Scriptures. Our consciousness of our unworthiness of so great a gift prompts us to include a penitential rite in our preparation whenever possible.

However, when you bring Communion to people in many different rooms of a hospital, nursing home, prison, or other large residential facilities, you do not have time to use the full form of the rite. By way of concession for this special situation, the Church

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provides an extremely abbreviated rite, which consists only of the Liturgy of Holy Communion, beginning with the Greeting, followed immediately by the Lord's Prayer, the "Lord, I am not worthy...", and Communion. The rite concludes with the Prayer after Communion and the invocation of God's blessing as the rite for the homebound.

There is no on-site preparation and the only off-site preparation involves bringing with you the pyx carried inside the burse, a text of the rite, a participation aid, the latest parish bulletin, and the missalette (if you expect to read from it).

The official rite offers the option of adding parts taken from the longer form of the rite for Communion of the sick. If time permits, it would be good to add a penitential rite and/or a short Sacred Scripture reading. However, in this ministry, the comfort of the communicant should always be assured. The age of the communicant is also important. For example, if the communicant is a child, it is best to use a text of the Bible suited to children.

When ministering to the sick in the hospital, always be sure to check with a nurse before giving Communion to someone if there is doubt. The Eucharist may be broken into a smaller piece to aid a sick person.

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LITURGY FOR COMMUNION TO THE SICK Before the arrival of the Special Minister with the Holy Eucharist to a sick person at home, certain preparations should be made. Close to the sick person there should be a small table covered with a linen cloth, upon which the Eucharist is to be placed. Candles and a cross may be placed upon the table. The candles should be lit before the liturgy begins. In preparing the prayers and readings for the rite of communion of the sick, keep in mind the condition of the sick person. The readings and any “brief explanation” should lead those present to a deeper understanding of the mystery of human suffering in relation to the dying and rising of Jesus Christ. Bringing communion to the sick is a powerful symbol of the unity between the local faith community and its sick members. In ordinary circumstances the rite of communion includes:

INTRODUCTORY RITE Greeting The minister approaches the sick person and greets him/her and the others present in a friendly manner, using one of these greetings: Peace to this house and to all who live in it. or The peace of the Lord be with you. ALL: And also with you. Penitential Rite The minister says: My brothers and sisters, to prepare ourselves for this celebration, let us call to mind our sins. After a brief silence, the minister uses the following: Lord Jesus, you healed the sick: Lord, have mercy. ALL: Lord, have mercy. Lord Jesus, you forgive sinners: Christ, have mercy.

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ALL: Christ, have mercy. Lord Jesus, you give us yourself to heal us and bring us strength: Lord, have mercy. ALL: Lord, have mercy. The minister concludes: May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life. ALL: Amen. LITURGY OF THE WORD The minister reads the Word of God for the current Sunday or Weekday. Reading

Response

Gospel

Silent Reflection

General Intercessions

LITURGY OF HOLY COMMUNION Lord's Prayer The minister introduces the Lord's Prayer in these or similar words:

Now let us pray together to the Father in the words given us by our Lord Jesus Christ.

Our Father … Communion Then the minister shows the Holy Eucharist, saying: This is the Lamb of God who takes away the sins of the world. Happy are those who are called to his supper. The sick person says: Lord, I am not worthy to receive you, but only say the word and I shall be healed.

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The minister goes to the sick person and, showing the sacrament, says: The Body of Christ. The sick person answers: Amen. After communion a period of silence should be observed. Prayer After Communion Let us pray. All powerful God we thank you for the nourishment you give us through your holy gift. Pour out your Spirit upon us and in the strength of this food from heaven, keep us single minded in your service. We ask this through Christ our Lord. ALL: Amen. Blessing The minister invokes God's blessing, and crossing him/herself says: May the Lord bless us, protect us from all evil and bring us to everlasting life. or May the almighty and merciful God bless and protect us, the Father, and the Son, and the Holy Spirit. ALL: Amen.

SPECIAL CIRCUMSTANCES

In celebrating the rite of communion in a hospital or institution, care must be taken so that this rite is not diminished to the absolute minimum. When it is not possible to celebrate the full rite,

the following may be substituted:

Greeting Lords Prayer Communion

Concluding Prayer

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SECTION TEN DISTRIBUTION OF ASHES Ash Wednesday The season of Lent begins with the ancient practice of marking the baptized with ashes as a public and communal sign of penance. The blessing and distribution of ashes on Ash Wednesday normally takes place during the celebration of the Mass. The order for the distribution of ashes may also be used when ashes are brought to the sick. According to the circumstances, the rite may be abbreviated. Nevertheless, at least one Scripture reading should be included in the service. (Book of Blessings #1657) According to a response from the Congregation for Divine Worship (January 1975) other persons may be associated with the bishop or priest in the imposition of ashes, e.g. deacons, Extraordinary Ministers of Holy Communion and other lay persons, when there is a true pastoral need. At the direction of the pastor, Extraordinary Ministers of Holy Communion may bring blessed ashes to the sick and those confined to their homes. After the homily, the priest blesses the ashes and then sprinkles the ashes with holy water in silence. The priest then places ashes on the forehead, in the sign of a cross, of each minister saying either: "Turn away from sin and be faithful to the gospel" or "Remember, you are dust and to dust you shall return". The priest will then hand each minister a vessel with ashes and he or she will go to their station. The priest and ministers then proceed with the same formula with the faithful. After the giving of ashes the priest and ministers wash their hands, and the rite continues with the Prayer of the Faithful.

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SECTION ELEVEN BLESSING OF THROATS Saint Blase Day

On November 10, 1985, the Bishops' Committee on the Liturgy published a Rite of Blessing of Throats which is in the Book of Blessings published in 1989 by Catholic Book Publishing Co. N.Y. The blessing of throats may be given by a priest, deacon, or a lay minister who follows the rites and prayers designated for a lay minister. The blessing is conferred during Mass, following the homily and general intercession or outside Mass in a Liturgy of the Word. The blessing may also occur in Morning Prayer or Evening Prayer after the reading and responsory and before the gospel canticle. The blessing may be given by touching the throat of each person with two candles blessed on the feast of the Presentation of the Lord (February 2) and which have been joined together in the form of a cross. The blessing may also be given to the sick or the elderly in their homes when they cannot attend the parish celebration. The text for the Prayer of Blessing is from #1634 in the Book of Blessings. The text is:

Through the intercession of St. Blase, bishop and martyr, may God deliver you from every disease of the throat

and from every other illness; in the name of the Father, and of the Son, and of the Holy Spirit.

A lay person does not make the sign of the cross when saying the blessing.

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SECTION TWELVE INFLUENZA AND THE SACRED LITURGY A COMMON SENSE APPROACH DIOCESE OF HARRISBURG • OFFICE OF WORSHIP November 2004

How is the influenza virus transmitted? According to the Center for Disease Control, influenza viruses are spread when a person who has the flu coughs, sneezes, or speaks and spreads the virus into the air and other people inhale the virus. When these viruses enter the nose, throat, or lungs of a person, they begin to multiply, causing symptoms of the flu. What is the best way to prevent the transmission of the influenza virus? According to the Centers for Disease Control, as with other infectious illnesses, one of the most important and appropriate preventive practices is careful and frequent hand hygiene. Cleaning your hands often using either soap and water or waterless alcohol-based hand sanitizers removes potentially infectious materials from your skin and helps prevent disease transmission. How can the spread of the influenza virus be prevented? When you are sick, help prevent others from getting sick too by observing the following.

Keep your distance from others. If possible, stay home from work, school, and errands.

Cover your mouth and nose with a tissue when coughing or sneezing.

Wash your hands often to help protect you from germs.

Avoid touching your eyes, nose or mouth.

If you are very sick or know that you have an easily communicable disease, you are not bound by the obligation to participate in Mass on Sunday. Stay at home and return to church when you are well. (For longer illnesses, contact the parish office so that arrangements can be made to have someone visit you with Holy Communion.) What about the Sign of Peace? This is a time to express our peace in Jesus Christ before we share the communion of his Body and Blood. Remember that there is no single gesture required for this sign. Some may prefer to shake hands, to offer an embrace, to place a hand on another’s shoulder, or to offer

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a simple bow. While the sign of peace is being given, one may say “The peace of the Lord be with you always” to which the response is “Amen”. What about receiving the Precious Blood? Common sense tells us that if you are sick, don’t go to the cup. What should Ministers of Holy Communion (Ordinary and Extraordinary) be doing to help?

Be especially careful to follow the above practices. Be alert to even the appearance of unhygienic practices. It sets a good example for others and shows that you are conscientious about your role on their behalf.

After arriving at church and before the start of Mass, wash your hands well with soap

and warm water. Dry them with a clean towel.

When folding your hands, don’t raise them up to touch your face.

As you yourself receive Communion be careful not to get saliva on your fingers.

In distributing the sacred host, carefully avoid direct contact between your fingers and the hand or tongue of the communicant.

In Communion from the chalice, be sure to wipe both the inside and outside of the

chalice’s rim after each communicant. (Use thumb and forefinger through the purificator to press against both sides.) Then turn the cup a bit for the next communicant. Also, remember to keep shifting the purificator so that you are not wiping with the same part of the cloth over and over again.

After the chalices have been purified, they should be carefully cleaned with anti-

bacterial soap and warm water then dried with clean towels (or fresh purificators). Each year, the Office of Worship continues to closely monitor the influenza situation to provide the best advice possible to our parishes, schools, and apostolates.

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SECTION THIRTEEN GLOSSARY BURSE – small, black, purse-like container, frequently attached to a string, into which a pyx for bringing communion to this sick is placed. CHALICE - the name for the cup used to hold the wine for the Eucharist CHALICE VEIL - a square veil that is draped over the chalice at the credence table during the liturgy of the word. Formerly, the veil matched the cloth and color of the priest’s chasuble, but now it may always be white CIBORIUM - (Plural: ciboria) the goblet-like vessels used for the Eucharistic bread. Contemporary ciboria are more commonly made in the form of plates or bowls. Both styles frequently are made with a covering lid, and special veils were formerly required when ciboria containing the consecrated bread were stored in tabernacles. CORPORAL - the cloth on which the vessels containing bread and wine are placed on the altar. It is traditionally square, and when not in use, folded into thirds in both directions. It is placed on top of the altar cloth during the preparation of the altar and gifts, and in a sense resembles a place mat at a formal dinner CRUETS - a (small) pitcher-like vessel containing the wine or water for the Eucharist FLAGON – a (large) pitcher-like vessel used for large amounts of wine to be consecrated into the precious blood HOSTS - the traditional name for the circular unleavened wafer bread used at the Eucharist in the western churches. In the Tridentine Mass, it was common to use a larger size host (around three inches in diameter) for the priest, who would consume it all, and a smaller size (about one inch in diameter) for other members of the assembly. The GIRM now urges the use of a large enough host, so that both priest and at least some of the people may partake of the same wafer. In fact, the GIRM does not make any explicit mention of a separate host for the priest, although it says that small hosts for the people are permitted when there are large numbers. In the plural (as in “heavenly hosts”), the word refers to angels. LUNETTE – the container with glass sides that hold a large host that is placed in a monstrance for Solemn Exposition of the Blessed Sacrament. MONSTRANCE - the vessel used to display a large consecrated host during exposition of the Blessed Sacrament. It frequently has the shape of a large cross with a base so that it can stand upright on a flat surface. At the juncture of the two sections, there is a clear window for the lunette with the host to be placed. Older styles have jeweled rays streaming forth from the window. PALL - a flat, square, cloth covered board, about six inches on a side, that is used to cover the chalice to keep insects out. Its use at Mass was required by the Tridentine Missal, but now it is optional PATEN – the older name for the plate on which the Eucharistic bread is placed PURIFICATIOR - the napkin-like cloth used to wipe the edge of the cup containing the precious blood and used to dry the cup after it purification. PYX – a container for the Eucharistic bread, specifically, the small containers used to carry communion to the sick

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SECTION FOURTEEN PRAYERS FOR EXTRAORDINARY MINISTERS OF HOLY COMMUNION

Prayer Before Mass

Here I am, Lord, ready to do Your will. Bless me as I prepare to give Holy Communion

to all those You have gathered for this Eucharistic celebration. Bless all of us that we may worthily receive Your Body and Blood

in the Sacrament of the Eucharist. In sharing the Eucharist may we become one with You, O Jesus.

Help me, O God,

to serve You to the best of my ability in my ministry as an Extraordinary Minister of Holy Communion. Make me worthy of this special ministry of service.

Amen.

Prayer of Thanksgiving After Mass

Eucharist means thanksgiving and I thank You, O Jesus,

for the gift of Your Body and Blood. I thank You for Your Love and for calling me to serve You

and all those who share in Your gift.

May all who partake of the Eucharist be grateful to You. Help me to become one with You and Your community of believers.

May I grow spiritually from the Eucharist. I ask this, O God, through Jesus, Who is the Bread of Life.

Amen.

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NOTES