RS, '04: Other Matters, Vacationing Priests

4/30/21

Duccio, "Madonna of Crevole"

Summarizing Chapter IV on Holy Communion:

Catechetical emphasis is to be given in a thoroughgoing manner. The many details in this section, whether it’s preparing with a good confession, or using the communion plate, or restricting access to both kinds all require a thoroughgoing catechesis rooted in the reality of the MBS, the Real Presence, concomitance, the forgiveness of sins, creation, the Paschal Mystery, the Incarnation and the Most Blessed Trinity. Christians who have weak appreciations of these basic mysteries of our faith are going to find it hard to make sense of why we’re so insistent on communion plates and limiting access to both kinds. There is a direct connection.

Chapter V of RS is called, “Certain Other Matters Concerning the Eucharist”

The four sub-headings within this chapter deal with: Place, Various Circumstances, Vessels and Vesture.

When priests go on vacation the question of where they will celebrate Mass frequently comes up. Aside from the jurisdictional matter of the requirements for letters of good standing there is the practical consideration of the accessibility of a fitting and decent place. “The Dignity and Duties of a Vacationing Priest” is possibly the matter of a separate article altogether. What preference should he have for access to a nearby church? Are hotel rooms always sufficiently decent places for Mass? Can he reserve the MBS after mass for his own private adoration? 

Perhaps we will treat some of these in their place within this study. The hope of this study, again, is to make the priest thoroughly acquainted with the mind of the Church concerning protecting the MBS from profanation, careful handling and reservation of the MBS and its appropriate veneration. When this is well understood, it will be easier to develop a useful “Spirituality of a Vacationing Priest.”

RS, '04: Holy Communion, Both Kinds

4/28/21

Duccio, c. 1281
“Madonna and Child.”

It might be worth it to review the US norms for Both Kinds at the end of our review here of RS on both kinds.

RS 102-107. The Instruction describes five circumstances when the chalice should not be administered: firstly, as was mentioned, large crowds make difficult gauging quantities of wine; second, accessibility to the chalice is difficult to arrange; thirdly, large quantities make difficult the ascertaining the wine’s quality and provenance; fourthly, sacred ministers or properly formed extraordinary ministers are too few; fifthly, the sign of unity is negated by a notable part of the people preferring not to approach the chalice for various reasons.

RS 103 notes that the option of administering Communion by intinction always remains. The communicant receives by intinction only on the tongue and is not permitted to intinct the host himself. The host used for intinction must be validly consecrated, non-consecrated bread or other matter being altogether forbidden.

All concelebrating priests are obliged to receive Holy Communion under both kinds. The pouring of the precious blood from one vessel into another is completely to be avoided, for fear of anything happening to the detriment of so great a mystery. Neither are vessels such as flagons, bowls or anything not fully in accord with the established norms to be used.

The law, by the action itself being committed automatically gives the sentence of excommunication to anyone “who throws away the consecrated species or takes them away or keeps them for a sacrilegious purpose.” Any action that is voluntarily and gravely disrespectful of the sacred species is to be regarded as pertaining to this case. Casting the sacred species into the sacrarium, or in an unworthy place, or on the ground or any action contrary to these norms incurs upon the perpetrator the penalties laid down.

Entirely and immediately to be consumed, once the distribution of Holy Communion is completed, are whatever may remain of the Body & Blood of Christ in the vessels to be purified, the hosts being either consumed or carried to the place of reservation.

Image: Duccio, c. 1281, “Madonna and Child.”

RS, '04: Both Kinds

4/27/2021

Duccio, "Maestà"

RS 93 recommends the use of the Communion Plate. It is illicit for a communicant to take the Sacred Host by himself and still less permissible for him to hand it to another.

Holy Communion, within the celebration of Mass, can be received a second time by a communicant who has already participated in Holy Communion earlier in the same day.

The Communion of Priests (RS 97-99):

RS 97 & 98, describes the Communion of priests. It refers to the indication of the Missal for the moment when the priest and any concelebrant is to communicate. It reiterates that the procedures for Holy Communion are to be observed according to the norms prescribed in the Liturgical books.

Both Kinds (RS 100-107):

Trent defined the dogma of concomitance, that is, the teaching that the whole Christ is entirely present even in the smallest fragment or droplet of the Sacrament of the Body and Blood of the Lord. Catechesis on this matter must precede and continually accompany the administration of Holy Communion under both kinds which may be given according to the prescriptions of the liturgical books.

Holy Communion under both kinds is to be completely excluded where there exists even a small danger of profanation. The US Norms for Both Kinds received the Recognitio in 2001.

RS 102: With difficulty of gauging the amount of wine needed for celebrations with large numbers of the faithful Both Kinds should not be given.

Image: Duccio, "Maestà"

RS, '04: Holy Communion

4/26/2021

Duccio, "Madonna"

Paragraph 87 of RS concerns First Holy Communion. It indicates Sacramental Confession and Absolution as a necessary preparation. The priest is always to be the minister of First Holy Communion. First Holy Communion should never take place outside of Mass. It is more appropriately administered on Sundays, the day of the Eucharist. Insufficiently prepared children should not come forward. Exceptionally mature children who are judged to be ready and you have been sufficiently instructed may come forward even if they be young.

“The Distribution of Holy Communion”

Paragraphs 88-96 deal with the distribution of Holy Communion within Mass. Extraordinary ministers may assist only when there is a necessity. Paragraph 90 refers to the posture of kneeling or standing for the faithful when receiving Holy Communion. It indicates the determination of the bishops conference in the matter. The USCCB indicates that “Holy Communion is to be received standing, unless an individual member of the faithful wishes to receive Communion while kneeling.” Paragraph 91 indicates that it is illicit to deny Holy Communion solely on the grounds of the recipient’s desire to kneel or stand.

The faithful always have the right to receive Holy Communion on the tongue. The bishops can obtain for their conference the permission to receive the MBS on the hand. The host is to be consumed in the presence of the minister. “No one goes away carrying the Eucharistic species in his hand.” Holy Communion should not be given in the hand if there is a risk of profanation.

RS, '04: Prepping for Holy Communion

4/25/2021

Duccio, "Crevole Madonna"

Still with Chapter IV on Holy Communion, especially its first section on “The Dispositions for the Reception of Holy Communion.” It’s a pertinent section for our purposes since it describes duties that are incumbent upon the priest in direct and immediate relation to his handling of the MBS. In other words, our purpose, largely described, concerns reviewing in detail those aspects of the priest’s responsibility which pertain immediately to his custody of the MBS: Reservation, Veneration, Holy Communion.

Backing up within this section, slightly, to how it begins in paragraph 80, RS draws attention first the catechetical instruction Pastors must give their people concerning the difference between the Penitential Act and the Sacrament of Penance. This encouragement constantly to catechize the faithful on these basic points is helpful.

Ahead to Paragraph 84, RS reminds the pastor of his duty to inform those present how strictly to be observed is the Church’s discipline concerning approaching to receive Holy Communion. This is especially the case when there are large crowds attending, as in cities, or with non-Catholics or non-Christians present. RS indicates the pastor should be on the lookout for the opportune moment to discharge this duty.

Paragraph 85 indicates CIC 844 on the administration of the sacraments to non-Catholic Christians.

Paragraph 86 specifically encourages the practice of Sacramental Confession as a preparation for receiving Holy Communion. “The faithful should be led insistently to the practice.

RS, '04: Firmly to Correct

4/24/2021

Giotto, "Canonization of St. Francis"

Controversy over whether or not certain public figures should be admitted to Holy Communion is frequently disingenuous. The language of “rights and duties” can be helpful here. The Church has a duty to safeguard the MBS from profanation. The reaction to the increased risk of profanation MBS is to withhold giving it out. Then, the question “who am I to judge?” may rear its head. The judgment to withhold giving the MBS is not a penal sanction adjudicated and rendered in the moment by the minister involving the imputation of guilt upon the interior actions of the conscience of the one presenting himself or herself. Rather, it is an immediate reaction in favor of safeguarding the MBS from the danger of profanation instigated by the obstinate self-promotion of a persistent public scandal in the midst of the ecclesial community. While this is unpleasant, indeed, quite painful it is not controversial. The correct response is a simple, firm and strong refusal to give the MBS. This is not a lack of love. Just the opposite, it’s a very specific act of love intended to correct the wayward and bring him back. It is also an act of love for the remainder of the community. But, most especially, it is an act of love for Our Lord in the MBS who humbles himself to share in our humanity, with all of its scandals and obstinacy.

Back to RS. In paragraph 83 it mentions how “prudently and firmly” pastors are to correct the abuse of the faithful indiscriminately approaching the altar to receive Holy Communion. I’ll emphasize, in addition to the clear concern that too many people have very little idea what they’re doing in receiving Holy Communion, that RS puts it on the pastors to correct them. And how. With “prudence” and “firmness.” These are the two dispositions highlighted in paragraph 3 of the PCLT’s declaration on the question of Holy Communion for the divorced and remarried.

RS: Conditions When Communion "May Not Be Given"

4/23/2021

Giotto,
“Ascension of Christ"

Chapter IV of Redemptionis Sacramentum is called “Holy Communion.”

’29 dealt with the aspect of Holy Communion pertaining to the protection from profanation prevented by the recently adapted use of the paten.

This Chapter reviews more aspects of Holy Communion which, if neglected, could give occasion for abuse.

It recalls “prior sacramental confession” as necessary for anyone to receive Holy Communion or celebrate Mass (for a priest) for one who is conscious of grave sin. The exception to this is the case of grave necessity and the possibility of confession is lacking. In such a case, the penitent must intend to confess as soon as possible and is bound to make an act of perfect contrition.

Paragraph 82 is helpful. It consists entirely of a quotation from JPII’s 2003, Ecclesia de Eucharistia. It refers to the fact that there exist “objective conditions under which communion may not be given.” RS emphasizes the norms which the Church has drawn up for the purpose of determining those “objective conditions.” The existence of these norms is an important safeguard against the sacrilegious administration of Holy Communion. The paragraph from EE, which RS cites, further explains the importance and usefulness of these norms. It indicates that pastors are to safeguard “ecclesial communion.” In June 2000 PCLT clarified how receiving Holy Communion can effectively harm ecclesial communion. “In effect, the reception of the Body of Christ when one is publicly unworthy constitutes an objective harm to the ecclesial communion: it is a behavior that affects the rights of the Church and of all the faithful to live in accord with the exigencies of that communion.”

Image: Giotto, “Ascension of Christ"

RS, '04: Chapters II & III

4/22/2021

Giotto,
"Apparition to Fra Agostino
and to Bishop Guido of Arezzo"

RS briefly summarizes the role of the priest in the hierarchical ordering and regulation of the liturgical celebrations. It cites the paragraph from the CIC regarding the particular role of the parish priest to center the parish congregation on the MBS.

Lay Participation:

The next section (Chapter II) of RS deals with Lay Participation in the Eucharistic Celebration. There is nothing here that touches on, per se, the reservation of the MBS or on its safekeeping or administration in Holy Communion. The question of extraordinary ministers of Holy Communion will come later.

The proper celebration of the Mass (Chapter III):

This section, without introduction, immediately gets into the matter of the MBS which we reviewed thoroughly in ’29. After it first cites the appropriate canon in the CIC (c. 924) it immediately cites ’29.

This citation of ’29 in ’04, along with the subsequent reference to Pius XII’s “Mediator Dei” and 38’s Nullo will be the extent of the Pre-Conciliar references.

This Chapter introduces no alterations to what was instructed in ’29, rather it confirms it.

The remainder of this section does not pertain directly to the reservation or safe-keeping of the MBS. It refers, instead, to the prayers, readings of the Mass, the homily, etc.

Interestingly, aside from our topic, it mentions that another priest may hear confessions in an appropriate manner even while Mass is being said in the Church.

Image: Giotto, "Apparition to Fra Agostino and to Bishop Guido of Arezzo"

RS, '04: The Bishop

4/20/2021

Giotto,
"Vision of the Flaming Chariot"

RS, in this orderly description of the hierarchical structure of the Church, gives a sort of pride of place to “The Diocesan Bishop, High Priest of his Flock.” This preeminence surpasses the due regard for the conference of bishops. This is an important ecclesiological emphasis which we cannot get into now. Not less important—indeed, I think perhaps more so—is the other emphasis of referring to the bishop as “High Priest.” Efforts to set forth the implications of an ecclesiology of the bishop as a priest could be helpful to both priests and bishops. But, alas, we’re limited, here.

In unfolding its presentation of the Church’s hierarchical order as it pertains to the liturgy, RS initially introduces the role of the Apostolic See and the Bishop. It then proceeds immediately, as has been mentioned to a consideration of the local Bishop’s role.

A quick look at the twenty-two footnotes in RS’s section on the Bishop shows citations mainly from the recent Conciliar Magisterium of the preceding Forty years.

Interestingly, RS 21 refers to a goal of the liberty foreseen by the norms of the liturgical books, namely, the intelligent adaptation of the celebration to the particulars of the local place and community. This liberty, RS goes on, provides for the accommodation of the sacred rite to human understanding. This paragraph cites a dubium from ’65. The Bishop must “take care not to allow the removal of that liberty.”

RS: Overview

4/20/2021

Giotto, "The Vision of the Thrones"

RS’s intro includes a paragraph on the Rights of the Christian Faithful concerning the liturgy. They have a right to a celebration free from abuses, where they receive the teachings of the Church in a faithful manner and the Sacraments with greatest reverence. Real unity is the fruit of an integral liturgical celebration that duly honors God. Abuse smears the Church’s unity and fractures it.

“The salvation of souls” is how the intro wraps up. It’s the supreme law of the Church and of the liturgical norms.

The content of the instruction:

It’s comparably much longer than GIRM, CIC, Nullo & ’29 combined. It goes on for 186 paragraphs. There must’ve been quite a number of abuses that had to be cleaned up. We’ll see.  Although, while we’ll summarize the whole briefly, here, we’ll also confine our more detailed review to the matter which we’ve been previously discussing, namely the direct safeguarding of the MBS, its veneration and its administration in Holy Communion.

One hundred and seventy-one paragraphs are divided into eight sections:

1. Liturgical Regulation
2. Lay Participation
3. Proper Celebration of Mass
4. Holy Communion
5. Certain Other Eucharistic Matters
6. Reservation of the MBS & Veneration Outside of Mass
7. Extraordinary functions of the Lay Faithful
8. Remedies

Immediately, sections IV and VI, we see, are in our wheelhouse. But a flyover of the other sections could help make sure we’re not missing anything else valuable.

The Regulation of the Sacred Liturgy:

RS opens its first section “with authority.” This section concerns the hierarchy of the Church, those in Holy Orders. It summarizes briefly the responsibility of the Church to care for the Liturgy. The Pope, the CDW & CDF, the Diocesan Bishop, the conference of Bishops, Priests, Deacons and the Christian Faithful are each mentioned and described in relation to their duties towards the regulation of the liturgy.

Image: Giotto "The Vision of the Thrones"

RS, Intro

4/19/2021

Giotto,
"The Miracle of the Spring"

RS Intro:

After introducing the problem of liturgical abuses, RS next commends the observance of the Church’s liturgical norms. It cautions against a merely external observation. It encourages, rather, such an adherence that the faithful are able to recognize Christ in the Liturgy and not have that recognition obscured. It furthermore shines light on a false sense of liberty which would be at the root of abuses. This false sense of doing what we wish, when it opposes Divine and Ecclesiastical law is revealed as an illusory liberty and the rejection of legitimate of authority.

Ecumenical initiatives and practices which submit the mystery of the MBS to ambiguity or depreciation are too indulgent and rather a cause of sadness than of the unity they may intend.

The faithful and careful transmission to future generations of the structures and forms of the sacred celebrations is the Church’s task. The Church’s liturgical norms are wise safeguards and protections for the faithful carrying out of this task.

RS reiterates, quoting JPII, that the Eucharist “is too great for anyone to permit himself to treat it as his own whim.” The harm which a priest, proceeding in this manner, inflicts is substantial with far-reaching consequences for the life of the Church.

RS continues, emphasizing the rights of the Christian faithful.

Image: Giotto, "The Miracle of the Spring"

CDW's RS, 2004: Intro

4/18/2021

Giotto,
"The Dream of Innocent III"

Let’s look at RS. It’s got plenty of references to the Conciliar instructions, whereas our review of ’29 and ’38 have given us a good sense for the mind of the Church within a few decades prior to the liturgical reforms following 2Vat.

RS, structurally has eight chapters plus a preamble and a conclusion. The Instruction is entitled “On certain matters to be observed or to be avoided regarding the Most Holy Eucharist.” It was mandated by JPII and prepared by CDW in collaboration with CDF. It is intended to be read in continuity with JPII’s letter “Ecclesia de Eucharistia” (which we may need to review for our purposes).

This instruction intends a three-fold purpose: 1) to assure the deeper appreciation certain liturgical norms that remain in force; 2) to establish norms clarifying and complementing certain earlier norms; 3) to propose how these norms are to be carried out by the faithful whatever be their state in life.

“It is not possible to be silent about abuses.” After declaring its overall triple purpose RS next addresses the inadequacy of a certain disposition towards the Liturgy, Sacraments, tradition and authority of the Church. It acknowledges that abuses frequently plague liturgical celebration. The perpetration of abuses, in some places, has become “almost habitual.” Such perpetration, RS says, “cannot be allowed and must cease.”

Image: Giotto, "The Dream of Innocent III"

Still stepping back

4/17/2021

Giotto,
"St. Francis Renounces
all Worldly Goods"

Where do we go from here? our mission is to clarify the understanding of what constitutes sufficient and necessary safeguarding of the MBS. We have yet to look at RS or at the Roman ritual for their inputs.

We also need to revisit the purpose of this work. Is it just safeguarding the reservation of the MBS that we’re concerned about? Wasn’t there a concern about appropriate veneration as well as the administration of Holy Communion?

The scope of this study on the MBS has to do less with expounding of deep theological insights than with the the direct and immediate effect of the sheer reality of the MBS on the office of the priest. Especially, what demands does the presence of this reality make on his ability to secure the premises, or to conduct fitting and reverent veneration or to administer Holy Communion to the faithful in accord with the dignity of so great a mystery.

So, these three themes recur, and have recurred for as long as I have been considering this topic of the priests duties to the MBS: safeguarding; venerating; communicating. The themes are obviously not my own. They are expressly proposed by the Church.

Abuses creep in, though. The tabernacle key left on the mensa, the adoration chapel with no one in it, extraordinary ministers taking hosts home with them or not returning the pyx to be purified.

If these three are the topics, then let’s say the work, generally, has three parts (for starters). Each part then includes, at least, the Church’s articulated discipline appropriate to each theme. Each part also includes a catalogue of frequently observed abuses. What else? A corresponding Eucharistic miracle?

Excursus

4/16/2021

Giotto,
"St. Francis Preaching to the Birds"

Should I write to my people today asking for their input on the questions of the use of Saint Joseph’s Altar and of how we accommodate all posture preferences for Holy Communion?

If I do I should get a letter out to my people this morning or this afternoon before I leave for my niece’s First Holy Communion.

The people’s response, which I expect would be largely positive, may be useful to refer to when I’m being asked to give an account for why we proceed as we do, here at Saint Joe’s.

“How come you’re using the high altar?”

“It's a really popular expression of our parish’s devotion to our patron.”

“Why do you administer Holy Communion at the rail?”

“It’s a really popular expression of our parish’s devotion to our Lord’s Body and Blood.”

“Any other reasons you care to offer?”

“We really enjoy the generosity of the Church in making available so many useful, practical and legitimate options for how we carry out the celebration of Mass. It makes us feel like we can include a wider diversity of the preferences we have in our community.” “Also, it has helped us stay strong in our love of God, in our faith in Our Lord’s presence with us during this difficult time, and in the protection and intercession of his saints.” “We’ve learned, especially during these days, how deeply we rely on Our Lord and his great power to save us as so many of us have been suffering a great deal. That we can show Our Lord a particular expression of how dearly we regard Him and wonderfully he has regarded us in our need is a special consolation and comfort to us as we strive to continue to cling ever more closely to Him.”

A Step Back

4/15/2021

Giotto,
"St. Francis Preaching a Sermon
to Pope Honorius III"

Let’s take a step back for a second and see where we’ve been so far.

We’ve looked at the GIRM, CIC, Nullo and ’29. We can also look at the Rituals for Holy Communion and for Veneration of the MBS. These will also contain instruction concerning appropriate attention to safeguarding the MBS.

Should we look at RS? I think so.

At the same time, I ask, how will we loop in the questions regarding the use of Extraordinary ministers or of common abuses, or of historical cases of abuse documented by local media? There is also the recent magisterium of JPII and BXVI concerning Eucharistic piety. Also, there’s the particular question concerning exposition of the MBS for private devotion. This is one which affects many priests.

There’s the question of the “hermeneutic of Continuity” and whether prescriptions which existed prior to the post-conciliar reform are still valid, or whether they have in fact been entirely abrogated, banned and otherwise outlawed by the promulgations of the recent Missals and Rituals.

At the practical level of concrete application of prescriptions there is need of cataloguing best-practices as well as, again, common abuses. This can include the administration of Holy Communion to the Sick and of Holy Viaticum.

The practice of “Adoration” in its many forms needs also to be reviewed. Where it’s done well, best practices can be identified. Where it’s done poorly, abuses must similarly be identified so as to be removed.

There’s a lot of “cursing the darkness” in the area of Eucharistic Piety. We can often accuse ecclesiastical superiors for their lack of willingness to show proper reverence to the Lord in the MBS or likewise of cowardice in the face of a rebellious and faithless clergy. Certainly a low ebb of devotion to the MBS will reveal on the part of many the character of their devotion. Priests themselves, however, have no excuse for ignorance on the matters that pertain directly to their office. While decades of bad habits and lack of correction may have allowed the creeping of many abuses, attention to Church’s prescriptions and fraternal charity can roll back the impious advances. This is hard work. There may be the temptation to evade this hard work by retreating to communities where there is the appearance of genuine Eucharistic Piety. But escaping one’s responsibility under the guise of promoting Eucharistic devotion may expose one to other very real and very dangerous temptations.

Jorio’s Annotations to ‘29, Officially Published:

4/14/2021

Giotto,
"St. Francis Giving his Mantle to a Poor Man"

Jorio’s Annotations to ‘29, Officially Published:

The Secretary of the SRC, in 1929 was the Protonotary Apostolic Domenico Jorio who would subsequently become the Prefect of the same Congregation and created a Cardinal of the HRC. He published annotations to the instruction which included summaries both of the recent history of the development of Eucharistic piety as well as of the present instruction.

His annotations include a striking paragraph from the Roman Catechism which, to my knowledge, finds no parallel in the current CCC. It is the paragraph on what punishments the faithful are to fear for treating the MBS without reverence and without religious observance:

“Just as among all the sacred mysteries which Our Lord and Savior commended to us as most certain means of grace, there is none that is comparable to the Most Blessed Sacrament of the Eucharist: so, too, there is no graver punishment to be feared from God for any crime than that which must be feared if a thing which is full of all holiness, or rather which contains the Author and Source of holiness Himself, were treated by the faithful without sacredness and without religious observance."

Jorio refers to this paragraph as the premise to the present Instruction. His summary of the Instruction comprises paragraphs 10-13 of his Annotations. Since we have just summarized the Instruction, reviewing his summary risks redundancy. He does, however, add certain occasional emphases which can be helpful in interpreting the instruction, such as, the quotation from the Catechism mentioned above. How clean the altar linens are to be kept, which the Instruction describes as scrupulously, Jorio calls “perfect.” He mentions both the importance of the conspicuous mark which is to indicate to the faithful in which altar the MBS is kept in the Church and also that pastors are to instruct the faithful on entering the Churches to show reverence to the MBS.

These annotations give a helpful context to the mind of the Church in its '29 Instruction for the safekeeping of the MBS.