In 2004, the Congregation for Divine Worship and the Discipline of the Sacraments issued the document, Redemptionis sacramentum in order to correct a number of pervasive liturgical abuses. This document is not well known, or not well known enough. Here are some of the more salient paragraphs for your consideration:
6. For abuses “contribute to the obscuring of the Catholic faith and doctrine concerning this wonderful sacrament.” Thus,
they also hinder the faithful from “re-living in a certain way the
experience of the two disciples of Emmaus: ‘and their eyes were opened,
and they recognized him.’ For in the presence of God’s power and
divinity and the splendor of his goodness, made manifest
especially in the Sacrament of the Eucharist, it is fitting that all the
faithful should have and put into practice that power of acknowledging
God’s majesty that they have received through the saving Passion of the
Only-Begotten Son.
[Abuses rooted in a false understanding of liberty]*
7. Not infrequently, abuses are rooted in a false understanding of liberty.
Yet God has not granted us in Christ an illusory liberty by which we
may do what we wish, but a liberty by which we may do that which is
fitting and right. This is true not only of precepts coming directly
from God, but also of laws promulgated by the Church, with appropriate
regard for the nature of each norm. For this reason, all should conform
to the ordinances set forth by legitimate ecclesiastical authority.
11. The Mystery of the Eucharist
“is too great for anyone to permit himself to treat it according to his
own whim, so that its sacredness and its universal ordering would be
obscured.” On the contrary, anyone who acts thus by giving free reign to
his own inclinations, even if he is a Priest, injures the substantial
unity of the Roman Rite, which ought to be vigorously preserved, and
becomes responsible for actions that are in no way consistent with the
hunger and thirst for the living God that is experienced by the people
today. Nor do such actions serve authentic pastoral care or proper
liturgical renewal; instead, they deprive Christ’s faithful of their
patrimony and their heritage. For arbitrary actions are not conducive to
true renewal, but are detrimental to the right of Christ’s faithful to a
liturgical celebration that is an expression of the Church’s life in
accordance with her tradition and discipline. In the end, they introduce
elements of distortion and disharmony into the very celebration of the
Eucharist, which is oriented in its own lofty way and by its very nature
to signifying and wondrously bringing about the communion of divine
life and the unity of the People of God. The result is
uncertainty in matters of doctrine, perplexity and scandal on the part
of the People of God, and, almost as a necessary consequence, vigorous
opposition, all of which greatly confuse and sadden many of Christ’s
faithful in this age of ours when Christian life is often particularly
difficult on account of the inroads of “secularization” as well.
12. On the contrary, it is the right of all of Christ’s faithful that
the Liturgy, and in particular the celebration of Holy Mass, should
truly be as the Church wishes, according to her stipulations as
prescribed in the liturgical books and in the other laws and norms.
Likewise, the Catholic people have the right that the Sacrifice of the
Holy Mass should be celebrated for them in an integral manner, according
to the entire doctrine of the Church’s Magisterium. Finally, it is the
Catholic community’s right that the celebration of the Most Holy
Eucharist should be carried out for it in such a manner that it truly
stands out as a sacrament of unity, to the exclusion of all blemishes
and actions that might engender divisions and factions in the Church.
[Baptismal and Ordained priesthoods differ in kind not degree]
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.”
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.”
[Proper understanding of "active participation"]
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.”
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.
[Male servers preferred, female servers permitted]
47.
It is altogether laudable to maintain the noble custom by which boys or
youths, customarily termed “servers,” provide service of the altar
after the manner of acolytes, and receive catechesis regarding their
function in accordance with their power of comprehension.
Nor should it be forgotten that a great number of sacred ministers over
the course of the centuries have come from among boys such as these.
Associations for them, including also the participation and assistance
of their parents, should be established or promoted, and in such a way
greater pastoral care will be provided for the ministers. Whenever such
associations are international in nature, it pertains to the competence
of the Congregation for Divine Worship and the Discipline of the
Sacraments to establish them or to approve and revise their statutes.121
Girls or women may also be admitted to this service of the altar, at
the discretion of the diocesan Bishop and in observance of the
established norms.
[No ad-lib Eucharistic Prayers]
51.
Only those Eucharistic Prayers are to be used which are found in the
Roman Missal or are legitimately approved by the Apostolic See, and
according to the manner and the terms set forth by it. “It is not to be
tolerated that some Priests take upon themselves the right to compose
their own Eucharistic Prayers” or to change the same texts approved by
the Church, or to introduce others composed by private individuals.
59. The reprobated practice by which Priests, Deacons or the faithful
here and there alter or vary at will the texts of the Sacred Liturgy
that they are charged to pronounce, must cease. For in doing thus, they
render the celebration of the Sacred Liturgy unstable, and not
infrequently distort the authentic meaning of the Liturgy.
[No non-biblical readings at Mass]
62.
It is also illicit to omit or to substitute the prescribed biblical
readings on one’s own initiative, and especially “to substitute other,
non-biblical texts for the readings and responsorial Psalm, which
contain the word of God.”
63. Within the celebration of the Sacred Liturgy, the reading of the
Gospel, which is “the high point of the Liturgy of the Word,” is reserved by the Church’s tradition to an ordained minister.
Thus it is not permitted for a layperson, even a religious, to proclaim
the Gospel reading in the celebration of Holy Mass, nor in other cases
in which the norms do not explicitly permit it.
[No lay homilies at Mass]
64. The homily, which is given in the course of the celebration of Holy Mass and is a part of the Liturgy itself,
“should ordinarily be given by the Priest celebrant himself. He may
entrust it to a concelebrating Priest or occasionally, according to
circumstances, to a Deacon, but never to a layperson. In particular
cases and for a just cause, the homily may even be given by a Bishop or a
Priest who is present at the celebration but cannot concelebrate.”
65. It should be borne in mind that any previous norm that may have
admitted non-ordained faithful to give the homily during the eucharistic
celebration is to be considered abrogated by the norm of canon 767 §1. This practice is reprobated, so that it cannot be permitted to attain the force of custom.
66. The prohibition of the admission of laypersons to preach within the
Mass applies also to seminarians, students of theological disciplines,
and those who have assumed the function of those known as “pastoral
assistants”; nor is there to be any exception for any other kind of
layperson, or group, or community, or association.
[Proper subjects for the homily]
67. Particular care is to be
taken so that the homily is firmly based upon the mysteries of
salvation, expounding the mysteries of the Faith and the norms of
Christian life from the biblical readings and liturgical texts
throughout the course of the liturgical year and providing commentary on
the texts of the Ordinary or the Proper of the Mass, or of some other
Rite of the Church. It is clear that all interpretations of
Sacred Scripture are to be referred back to Christ himself as the one
upon whom the entire economy of salvation hinges, though this should be
done in light of the specific context of the liturgical celebration. In
the homily to be given, care is to be taken so that the light of Christ
may shine upon life’s events. Even so, this is to be done so as not to
obscure the true and unadulterated word of God: for instance, treating
only of politics or profane subjects, or drawing upon notions derived
from contemporary pseudo-religious currents as a source.
[Sober exchange of the Peace]
71. The practice of the Roman
Rite is to be maintained according to which the peace is extended
shortly before Holy Communion. For according to the tradition of the
Roman Rite, this practice does not have the connotation either of
reconciliation or of a remission of sins, but instead signifies peace,
communion and charity before the reception of the Most Holy Eucharist.
It is rather the Penitential Act to be carried out at the beginning of
Mass (especially in its first form) which has the character of
reconciliation among brothers and sisters.
72. It is appropriate “that each one give the sign of peace only to
those who are nearest and in a sober manner.” “The Priest may give the
sign of peace to the ministers but always remains within the sanctuary,
so as not to disturb the celebration. He does likewise if for a just
reason he wishes to extend the sign of peace to some few of the
faithful.” “As regards the sign to be exchanged, the manner is to be
established by the Conference of Bishops in accordance with the
dispositions and customs of the people,” and their acts are subject to
the recognitio of the Apostolic See.
[Lay testimony at Mass]
74. If the need arises for the
gathered faithful to be given instruction or testimony by a layperson in
a church concerning the Christian life, it is altogether preferable
that this be done outside Mass. Nevertheless, for serious reasons it is
permissible that this type of instruction or testimony be given after
the Priest has proclaimed the Prayer After Communion. This should not
become a regular practice, however. Furthermore, these instructions and
testimony should not be of such a nature that they could be confused
with the homily, nor is it permissible to dispense with the homily on their account.
[No political or special interest Masses]
78. It is not permissible to
link the celebration of Mass to political or secular events, nor to
situations that are not fully consistent with the Magisterium of the
Catholic Church. Furthermore, it is altogether to be avoided that the
celebration of Mass should be carried out merely out of a desire for
show, or in the manner of other ceremonies including profane ones, lest
the Eucharist should be emptied of its authentic meaning.
[Communion for non-Catholics]
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.
[Communion may be received standing or kneeling]
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.
[Latin is always permitted]
112.
Mass is celebrated either in Latin or in another language, provided
that liturgical texts are used which have been approved according to the
norm of law. Except in the case of celebrations of the Mass that are
scheduled by the ecclesiastical authorities to take place in the
language of the people, Priests are always and everywhere permitted to
celebrate Mass in Latin.
[No glass, clay, ceramic, or wooden vessels--metal only]
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.
[Purification of the vessels reserved to the priest, deacon, or instituted acolyte]
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.
[Proper vestments and how to wear them]
123.
“The vestment proper to the Priest celebrant at Mass, and in other
sacred actions directly connected with Mass unless otherwise indicated,
is the chasuble, worn over the alb and stole.”213 Likewise
the Priest, in putting on the chasuble according to the rubrics, is not
to omit the stole. All Ordinaries should be vigilant in order that all
usage to the contrary be eradicated.
[A priest is necessary for Mass]
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.”
[Pastoral Assistants are not Pastors]
149.
More recently, in some dioceses long since evangelized, members of
Christ’s lay faithful have been appointed as “pastoral assistants,” and
among them many have undoubtedly served the good of the Church by
providing assistance to the Bishop, Priests and Deacons in the carrying
out of their pastoral activity. Let care be taken, however, lest the
delineation of this function be assimilated too closely to the form of
pastoral ministry that belongs to clerics. That is to say, attention
should be paid to ensuring that “pastoral assistants” do not take upon
themselves what is proper to the ministry of the sacred ministers.
[The use of Extraordinary Ministers of Communion is not about lay participation]
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.
153.
Furthermore, it is never licit for laypersons to assume the role or the
vesture of a Priest or a Deacon or other clothing similar to such
vesture.
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.
[Every Catholic's duty to guard against abuses]
183. In an altogether particular manner, let everyone do all that is in
their power to ensure that the Most Holy Sacrament of the Eucharist will
be protected from any and every irreverence or distortion and that all
abuses be thoroughly corrected. This is a most serious duty incumbent
upon each and every one, and all are bound to carry it out without any
favoritism.
184. Any Catholic, whether Priest or Deacon or lay member of Christ’s
faithful, has the right to lodge a complaint regarding a liturgical
abuse to the diocesan Bishop or the competent Ordinary equivalent to him
in law, or to the Apostolic See on account of the primacy of the Roman
Pontiff. It is fitting, however, insofar as possible, that
the report or complaint be submitted first to the diocesan Bishop. This
is naturally to be done in truth and charity.
*All bracketed headings are mine.
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