PURIFICATION OF VESSELS AT MASS
The following memo from Bishop Wenski was mailed to all priests, deacons, and directors of liturgy.
The 2002 edition of the General Instruction of the Roman Missal (GIRM) stipulated that the purification of vessels at Mass be done by the priest, deacon, or an instituted acolyte. (No. 278)
Because of the common practice in this country of giving communion under both species at large Masses with many extraordinary ministers, the bishops of the United States at that time requested permission for extraordinary ministers of Holy Communion to assist in purifying vessels. In response, that same year the Congregation for Divine Worship and Discipline of the Sacraments granted an indult permitting bishops “to grant celebrants the faculty to permit extraordinary ministers of Holy Communion to assist with the purification of sacred vessels after the distribution of Communion at Mass.” (Prot. 1382/01/L)
That indult was granted for a period of three years. When the indult expired in 2005, the American bishops requested that it be extended or made permanent. However, after consultation with Pope Benedict XVI, it seemed advisable for the Congregation of Divine Worship not to extend the indult, and thus to have the universal law apply also to the United States of America.
Beginning with the First Sunday of Advent in 2006, the Diocese of Orlando will conform to the universal law of the Church. Priests serving in the Diocese of Orlando must see to it that all sacred vessels are purified by a priest, deacon, or instituted acolyte. Hopefully returning to the broader practice of the universal Church in our country may better illustrate the servant nature of the ordained ministry as well as the dignity of the Blessed Sacrament.
This may cause some difficulty in parishes with large congregations that distribute Holy Communion under both species, especially when no deacon or instituted acolyte is available.
Several pastoral options are possible:
- The GIRM permits that vessels be purified either after communion or after Mass. Priests, deacons and/or instituted acolytes may find it more convenient to do so after Mass.
In any case, all of the Precious Blood that remains should be consumed at the end of communion. Extraordinary ministers of Holy Communion, as is the custom presently, may consume any of the Precious Blood that remains after communion.
- The distribution of Holy Communion under only one species (the consecrated Bread) is a legitimate option when the proper purification of the sacred vessels can not be otherwise provided for.
- Also, the use of intinction is still a legitimate option (provided that Holy Communion in this form is received only on the tongue and never in the hand). Nevertheless, intinction since it is no longer a familiar practice here in the United States would require some prior catechesis. Also, in larger celebrations of the Mass, intinction would not reduce the numbers of vessels to be purified.
As I have stated in previous communications, the choice to distribute Holy Communion under one or both kinds remains at the discretion of the parish priest.
Download the Spanish version of this memo in pdf format here...
Five Questions on the Distribution of Holy Communion from the Tabernacle
Over the years, the Secretariat for the Liturgy has addressed the question of the distribution of Holy Communion from the tabernacle on numerous occasions. In the light of the more recent urgings of the General Instruction of the
Roman Missal and the instruction Redemptionis Sacramentum, the following questions and answers are provided as a resource to our readers.
1. Should Holy Communion be regularly distributed from the tabernacle?
No. The General Instruction of the Roman Missal (GIRM) makes clear that “it is most desirable that the faithful, just
as the priest himself is bound to do, receive the Lord’s Body from hosts consecrated at the same Mass and that, in the
instances when it is permitted, they partake of the chalice,2 so that even by means of the signs Communion will stand
out more clearly as a participation in the sacrifice actually being celebrated.”3
2. How is the participation of the faithful more clearly expressed by the reception of hosts consecrated at the same Mass?
This participation is manifested in the two great processions of the faithful at Mass.4 In the presentation of the gifts
first, the faithful present the bread and wine for the sacrifice. Along with the gift of their very lives. The very same
bread and wine which they have offered is them consecrated by the action of the Priest and returned to them as the
Body and Blood of their Lord when they come forward in procession to receive Holy Communion.
3. What is the primary purpose of reserving consecrated hosts in the tabernacle?
consecrated hosts are reserved in the tabernacle for the administration of viaticum, the communion of the sick and
adoration of the Most Holy Eucharist outside Mass.5
4. What are the roots of the preference for the distribution of hosts consecrated at the same Mass?
In 1742, Pope Benedict XIV urging the promotion of frequent reception of Holy Communion, highlights the reception
of Holy Communion consecrated at the same Mass when “one and the same sacrifice is shared” by the priest and the
faithful.6 This teaching was echoed by Pope Pius XII in his 1947 encyclical on the liturgy, commending those who “when present at Mass, receive hosts consecrated at the same Mass, so that it is actually verified, ‘that as many of us,
as, at this altar, shall partake of and receive the most holy body and blood of thy Son, may be filled with every
heavenly blessing and grace’ (Encyclical letter Mediator Dei, no. 121). The Fathers of the Second Vatican Council
thus taught: “that more complete form of participation in the Mass by which the faithful, after the priest’s communion, receive the Lord’s body from the sacrifice, is strongly endorsed.”7
2 Cf. GIRM, no. 283; Norms for the Distribution and Reception of Holy Communion Under Both Kinds in theDioceses of the United States of America.
3 GIRM, no. 85; cf. Eucharisticum Mysterium, nos. 31, 32, and Immensae Caritatis, pp. 267-268.
4 Cf. GIRM, no. 44
5 Cf. Holy Communion and Worship of the Eucharist Outside Mass (HCWEOM), no. 7, Eucharisticum Mysterium
#49
6 Certiores Effecti, no. 7
7 Sacrosanctum Concilium, no. 55
55
5. How can this goal be practically achieved?
Pastors who have implemented this provision advise that the first step is the acceptance of the ideal of enabling the
faithful to receive hosts consecrated in the same Mass.8 The training of sacristans, ushers, greeters and other ministers
in determining the approximate size of the congregation has also been helpful in this regard.9
SUGGESTED PRAYERS FOR THE FAITHFUL
English Marriage
For Catholic marriages and non-Catholic marriages; may we uphold the union of one man and one woman in marriage as sacred in God's eyes and respected by our society, we pray to the Lord.
English Destructive Embryonic Experimentation
For the unborn; may human embryos be protected from experimentation in our society and throughout the whole world, we pray to the Lord.
THE USE OF MUSTUM AND LOW-GLUTEN
HOSTS AT MASS
The Congregation for the Doctrine of the
Faith and the Congregation for Divine
Worship and the Discipline of the Sacraments
have been trying to resolve the difficulties
that some of the faithful encounter in
receiving Holy Communion when for various
reasons they are unable to consume normal
bread and wine. New norms have recently
been issued regarding the use of mustum
(grape juice in which fermentation has
begun) and low-gluten hosts (made solely
of wheat with only enough gluten to effect
the confection of bread).
The congregation
reminds the faithful that those who
are unable to receive Holy
Communion under the species of “bread” may
receive Holy Communion under the species
of “wine” alone. This is
an important reason that Holy Communion
be
offered under both species at all Masses
celebrated.
While it had previously been only under the authority of the local bishop
to permit the use of mustum and low
gluten-hosts, the Congregation for the
Doctrine
of the Faith has granted that the provision of this may now be granted to
pastors (Canon 137.1).
Since there is a distinction
made between clergy and the faithful in
the use of mustum
and low-gluten hosts, the Chart provided
by the Bishop’s Committee
on the Liturgy is reprinted in this edition of Praenotanda. The documentation
for this is found in the November 2003 edition of the BCL Newsletter which
may be found either at the USCCB website or on request from the Office of
Liturgy.Ω
CLARIFICATION ON CHANGING OR MODIFYING SACRAMENTAL RECORDS:
On September 30, 2000 the National Conference of Catholic Bishops (now the USCCB) was granted recognitio by the Congregation for Bishops for the following Complementary Norm:
The National Conference of Catholic Bishops, in accord with the prescription of canon 877 §3, hereby decrees that:
For children baptized after their adoption is finalized, the following information shall be entered into the register:
- the Christian name(s) of the child as designated by the adoptive parent(s); the name(s) of the adoptive parent(s);
- the date and place of birth;
- the names of the sponsors selected by the adoptive parent(s);
- the place and date of baptism;
- the name of the minister performing the baptism; and
- the fact of adoption but not the names of the natural parents.
Baptismal certificates issued by the parish for adopted children will be no different from other baptismal certificates. No mention of the fact of adoption shall be made on the baptismal certificate.
For children baptized before their adoption is finalized, the following notations shall be added to the baptismal register, but only after the adoption has been finalized and with due regard for the civil law of the jurisdiction:
- parentheses shall be placed around the names of the natural parents;
- the name(s) of the adoptive parent(s) shall then be added
- the child’s former surname shall also be parenthesized and the new surname added; and
- a notation shall be made that the child was legally adopted.
Baptismal certificates issued by the parish for these individuals shall give only the name(s) of the adoptive parent(s), the child’s new legal surname, the date and place of baptism, and the name of the minister who conferred the sacrament. The name(s) of the sponsor(s) shall not be given and no mention of the fact of adoption shall be made on the baptismal certificate.
Should you have any questions, please contact the Chancellor of Canonical Affair’s Office, Father Gregory Parkes. |
