Most Reverend Juan Rodolfo Laise
Bishop of San Luis, Argentina
COMMUNION IN THE HAND:
DOCUMENTS AND HISTORY
San Luis
1997
Holiness should be the best disposition for reception of the Eucharist.
As the Father prepared the Blessed Virgin, in Her body and in Her soul, preserving Her from all sin and filling Her with the fullness of grace because She was going to be the receptacle of His divine Son, it is manifest that what is important to God is the purity of heart, of life, a sincere conversion, as the best daily preparation for a fruitful Communion.
May the purity of the Immaculate Conception be the best receptacle for us to receive Jesus Christ.
The pure and holy throne that God desires for each Communion is our heart.
Cover: Communion of the Apostles, Fra Angilico
(cell no. 25, San Marcos Convent, Florence, Italy)
Contents
DOCUMENTS (English translation) ... 5
Indult.. 6
Instruction De modo Sanctam Communionem ministrandi 7
Attached Pastoral Letter (En riponse) 12
Canon 455.. 14
Indult 15
Instruction De modo Sanctam Communionem ministrandi.16
Attached Pastoral Letter (En riponse, French).. 20
COMMENTS.. 22
On the Indult... 23
On the Instruction De modo Sanctam Communionem ministrandi.. 24
On the attached Pastoral Letter (En riponse) 46
APPENDIX.. 55
Consultation with the Bishops.. 56
Observations and proposals.. 61
The Instruction Memoriale Domini. 64
FOR THE DOCTRINE OF THE FAITH 68
CONCLUSIONS. 71
APPENDIX TO THE 3rd EDITION 81
PRESENTATION
Last
April 26th (1996), the 71st Assembly of the Argentinean
Episcopal Conference resolved to request from the Holy See the authorization
to distribute the Holy Eucharist in the hand to those faithful who so
desire it. The answer from Rome ratifying and confirming that decision arrived
on June 19. On that same day, all of the bishops of the CEA (by its initials
in Spanish) were notified by means of Protocol Letter N. 319/96 from the
General Secretary of the Episcopate. As of that moment, the newspaper media
made it understood that it was a matter of a modality automatically
established throughout the country.
Priests and faithful asked me that it not be applied to the Diocese of San Luis. In view of not having received the official documentation, I specifically requested it and thus learned of the Decree of the Congregation for Worship and Discipline of the Sacraments of May 9, 1996, which remits to the Instruction De modo Sanctam Communionem ministrandi.
On August 8th I convened a meeting in the presbytery, and there handed the priests the Decree and Instruction. In a unanimous manner it was considered that for the faithful of the town, Communion in the mouth was preferable, and since there had not been any cases of abuse in the diocese, the application of the indult was not justified.
Keeping all of the above in mind, I decided not to accept the indult and to preserve the present law of the universal Church in all its fullness (as it is), without in so doing intending to cause a rupture of the communion with my fellow bishops. Nor has it been the intention of causing rupture of the communion with fellow bishops when the Church has conceded multiple dispensations, which for various reasons have been applied to some dioceses and not to others.
The repercussions of this decision (which I never intended to publish outside of the diocese) among the newspaper mediawritings, radio and televisionare of public knowledge. On repeated occasions it has been mentioned that I maintain a rebel attitude with respect to the dispositions of the Church. Furthermore, La Nacisn of September 23, 1996 (p. 11) published literally the words of Monsignor Sueldo, then president of the Liturgical Commission, who commented on my attitude: the norm is above the bishop and was accepted by the Argentinean Episcopal Conference, in conformity with the Holy See. From thereon, the decision belongs to the faithful, not the priest. All of this has contributed to the public opinions belief that I have really acted with a disobedient attitude, or at least one of rupture with the ecclesial.
For this reason I consulted with the Congregation for Divine Worship, the Congregation for the Doctrine of the Faith and the Commission for the Interpretation of the Laws of the Church, and they have not found anything reproachable in the attitude. Furthermore, the Congregation for the Doctrine of the Faith responded saying: you are informed by this Dicastery that an attentive study of the documents of the Holy See in this matter shows clearly that you, in deciding to maintain immutable the tradition of distributing Holy Communion in the mouth, have acted in conformity with the law and therefore have not broken with ecclesial communion. In truth, Your Excellency has done no more than fulfill the duty demanded of every bishop by the instruction De Modo Sanctam Communionem Ministrandi (cf. Enchiridion Vaticanum III, 1284) of exercising discernment with regard to the consequences that an alternative to the current Eucharistic practice may occasion in the sacramental life of the faithful.
Unfortunately, the official documents of the Holy See and therefore the present legislation have not been made known, for which reason many express their opinions without being aware of the juridical setting that the Holy See has placed on this issue. As a result of it, we have received many requests for this material.
Lastly, I would like to say that my attitude has been, from the beginning, one of respect toward the instructions that other bishops have given in their dioceses, an attitude that although reciprocated in many cases1, it was not always so.
It is not my intention to herein question the decision of other bishops, or that of the Episcopal Conference, and much less that of the Holy See, but rather only to expound why, in my conscience, I have not believed it prudent or convenient to adopt the dispensation in my diocese.
The pages that follow have been inspired by the recommendation of the Directory for the Pastoral Ministry of Bishops of the Sacred Congregation for Bishops, Ecclesiae Imago, which tells us: With liberty of spirit and humility, the bishop sees that the works of the Conference develop according to the norms of the right and of the mandates of the Holy See; which is certainly not an insignificant sign of charity toward the Church and its brother bishops of the nation or of the region (Ench. Vat. IV, 2314).
A very special appreciation to the contribution made by Fr. Gabriel Diaz Patri, S.T.L. who, with dedication and a spirit of scientific investigation, inquired into all that has made this vision real in relation to this very important matter.
San Luis, December 20, 1996
*******
Nine months after the publication of this book, we can confirm that the situation described in it has worsened. Not only is the real attitude of the Holy See unknown but also administering Communion in the hand is promoted as the best manner of receiving Communion although, on the other hand, the sensus Fidei of the people of God has seen to it that the practice be adopted with less frequency than what was feared, based on the promotional campaign.
Due to the numerous requests for copies of this work, we decided to print a new edition, convinced of the good that the spread of these documents has brought to many perplexed souls in the face of the growing process of desacralization. Today, more than ever before, we should reinforce once again the sacrum of the Eucharistic Mystery, before which we should confess our nothingness before the eternal, infinite, holy God, wholly a different One, before Whom we should prostrate ourselves to adore Him as God, the Redeemer of mankind and King of the world.
The sacrum of the Eucharist is inseparably united to Transubstantiation. The Eucharistic Mystery, detached from its own sacrificial and sacramental nature, stops being a Mystery. All programs of desacralization tend toward the negation of Transubstantiation.
As Pope John Paul II teaches in Dominicae Cenae, the Church has the special duty to assure and corroborate the sacrum of the Eucharist, especially in our times when one observes the tendency to erase the distinction between the sacrum and the profanum, which in some places tends to the desacralization of everything, and which so frequently is manifested in real liturgical aberrations where shoddiness replaces sacredness, (a condition) inherent to cultural action.
San Luis, November 27, 1997
Juan Rodolfo Laise
Bishop of San Luis
We publish the English translation of the Spanish original. In the case of the Memoriale Domini Instruction, of great importance for being the norm presently in force on this subject, the text is numbered and titled to facilitate the reading and study of it. The bolded numbers (from 1273 to 1291) correspond to the numbering of Enchiridion Vaticanum (3rd volume). The numbers in brackets (from 1 to 19) are ours and serve as reference to the comments. The original text was published in AAS, 61 (1969), pp. 541-547.
DOCUMENTS (ENGLISH TRANSLATION) INDULT
CONGREGATION FOR DIVINE WORSHIP
AND THE DISCIPLINE OF THE SACRAMENTS
Prot. 854/96
ARGENTINEAN EPISCOPAL CONFERENCE
Upon the request of the Most Eminent Antonio Cardinal Quarracino, Archbishop of Buenos Aires, President of the Argentinean Episcopal Conference, in a letter dated April 29; in the use of the faculties attributed to this Congregation for Divine Worship and the Discipline of the Sacraments, ratifies and confirms the decision of the Plenary Assembly of the Argentinean Episcopal Conference in which the practice is introduced of also distributing Holy Communion in the hand to the faithful, according to the norm of the instruction De modo Sanctam Communionem ministrandi and the norm of canon 455, '2 of the Code of Canon Law.
Anything to the contrary notwithstanding.
In the palace of the Sacred Congregation for Divine Worship and the Discipline of the Sacraments, May 9, 1996.
Antonio M. Card. Javierre, Prefect
Gerardo M. Angelo, Archbishop Secretary
SACRED CONGREGATION FOR DIVINE WORSHIP
[A preliminary explanation]
The instruction that follows, transmitted to the Episcopal Conferences to be further analyzed by them in a more thorough and attentive examination, is published so that the reasons and circumstances on which the Holy See bases itself will be clear in a more evident manner.
INSTRUCTION
De modo Sanctam Communionem ministrandi (Memoriale Domini)
A) Introduction: presentation of the matter
The Eucharist and the rites of the Church
1273 [1] When the Church celebrates the Memorial of the Lord it affirms by the very rite itself its faith in Christ and its adoration of Him, Christ present in the Sacrifice and given as food to those who share the Eucharistic table.
[2] For this reason it is a matter of great concern to the Church that the Eucharist be celebrated and shared with the greatest dignity and fruitfulness. It preserves intact the previously developed tradition that has come down to us, its riches having passed into the usage and the life of the Church The pages of history show that the celebration and the receptions of the Eucharist have taken various forms.
The liturgical reform
[3] In our own day the rites for the celebration of the Eucharist have been changed in many and important ways, bringing them more into line with modern man's spiritual and psychological needs. Further, a change has taken place in the discipline governing the laity's participation in the Sacrament. Holy Communion under two kinds, bread and wine has been reintroduced. It had once been common in the Latin Church3 too, but had subsequently been progressively abandoned. This state of affairs[1] had become general by the time of the Council of Trent, which sanctioned and defended it by dogmatic teaching as being suited to the conditions of that time.
Introduction concerning Communion in the hand without authorization
1274 [4] These changes have made of the Eucharistic banquet and the faithful fulfillment of Christ's command a clearer and more vital symbol. At the same time in recent years a fuller sharing in the Eucharistic celebration through sacramental communion has here and there evoked the desire to return to the ancient usage of depositing the Eucharistic bread in the hand of the communicant, he himself then communicating, placing it in his mouth.
Indeed, in certain communities and in certain places this practice has been introduced without prior approval having been requested of the Holy See, and, at times, without any attempt to adequately prepare the faithful.
B) The rite of Communion in the mouth
The primitive practice
1275 [5] It is certainly true that ancient usage once allowed the faithful to take this Divine Food in their hands and to place it in their mouths themselves. It is also true that in very ancient times they were allowed to take the Blessed Sacrament with them from the place where the Holy Sacrifice was celebrated. This was principally so as to be able to give themselves Viaticum in case they had to face death for their faith.
However, the Church's prescriptions and the evidence of the Fathers make it abundantly clear that the greatest reverence was shown the Blessed Sacrament, and that people acted with the greatest prudence. Thus, "let nobody . . . eat that Flesh without first adoring It" As a person takes (the Blessed Sacrament) he is warned: " . . . receive It: be careful lest you lose any of It." "For it is the Body of Christ."
1276 [6] Further, the care and the ministry of the Body and Blood of Christ was specially committed to sacred ministers or to men especially designated for this purpose: "When the president has recited the prayers and all the people have uttered an acclamation, those whom we call deacons distribute to all those present the bread and wine for which thanks have been given, and they take them to those who are absent."
Soon the task of taking the Blessed Eucharist to those absent was confided to the sacred ministers alone, so as to better to ensure the respect due to the Sacrament and to meet the needs of the faithful.
The change of the primitive use and reasoning
[7] Later, with a deepening understanding of the truth of the Eucharistic mystery, of its efficacy[2] and of the presence of Christ in It, there came a greater feeling of reverence towards this Sacrament and a deeper humility was felt to be demanded when receiving It. Thus the custom was established of the minister placing a particle of consecrated bread on the tongue of the communicant.
Reasons for preserving Communion in the mouth
1277 [8] This method of distributing Holy Communion must be retained, taking the present situation of the Church in the entire world into account, not merely because it has many centuries of tradition behind it, but especially because it expresses the faithfuls reverence for the Eucharist. The custom does not detract in any way from the personal dignity of those who approach this great sacrament: it is part of that preparation that is needed for the most fruitful reception of the Body of the Lord.
[9] This reverence shows that it is not a sharing in "ordinary bread and wine" [(See Justin, Apologia 1 66)] that is involved, but in the Body and Blood of the Lord, through which "The people of God share the benefits of the Paschal Sacrifice, renew the New Covenant which God has made with man once for all through the Blood of Christ, and in faith and hope foreshadow and anticipate the eschatological banquet in the kingdom of the Father.
1278 [10] Furthermore, the practice which must be considered traditional, more effectively ensures that Holy Communion is distributed with the proper respect, decorum and dignity. It removes the danger of profanation of the sacred species, in which "in a unique way, Christ, God and man, is present whole and entire, substantially and continually" [(Instruction Eucharisticum Mysterium n. 9)]. Lastly, so that the care of the fragments of the Consecrated Bread themselves that the Church has always recommended be always preserved: "What you have allowed to drop, think of It as though you had lost one of your own members."
C) The Pope decides not to allow Communion in the hand
Consultation with the Latin episcopate
1279 [11] When therefore a small number of Episcopal Conferences and some individual bishops asked that the practice of placing the consecrated hosts in the people's hands be permitted in their territories, the Holy Father decided that all the bishops of the Latin Church should be asked if they thought it opportune to introduce this rite.
A warning of the dangers that a change can bring about
[12] A change in a matter of such importance, based on a most ancient and venerable tradition, does not merely affect discipline. It carries with it certain dangers that may arise from the new manner of administering Holy Communion: the danger of a loss of reverence for the August Sacrament of the altar, of profanation, of adulterating the true doctrine.
The results of the survey
1280 [13] For this reason three questions were proposed to the bishops, and the replies received by 12 March 1969 were as follows:
1. Do you think that attention should be paid to the desire that, over and above the traditional manner, the rite of receiving Holy Communion on the hand should be admitted? Placet: 597. Non placet: 1,233. Placet juxta modum: 315. Invalid votes: 20.
2. Is it your wish that this new rite be first tried in small communities, with the consent of the bishop? Placet: 751. Non placet: 1,215. Invalid votes: 70.
3. Do you think that the faithful will receive this new rite gladly, after a proper catechetical preparation? Placet: 835. Non placet: 1,185. Invalid votes: 128.
[14] Consequently, from the responses received it is clear that the vast majority of bishops believe that the present discipline should not be changed, and that if it were, the change would be offensive to the sentiments and the spiritual culture of these bishops and of many of the faithful.
The Holy Fathers definite decision
1281 [15] Therefore, taking into account the remarks and the advice of those whom "the Holy Spirit has placed to rule over" the churches, [(See Acts 20:28)] in view of the gravity of the matter and the force of the arguments put forward, the Holy Father has decided not to change the existing way of administering Holy Communion to the faithful.
The disposition
[16] The Apostolic See therefore emphatically urges bishops, priests and laity to carefully[3] obey the law which is still valid and which has again been confirmed. It urges them to take into account the judgment given by the majority of Catholic bishops, of the rite now in use in the liturgy, and of the common good of the Church.
Attitude toward the irregular situations
1282 [17] Where the contrary usage, that of placing Holy Communion on the hand, already prevails, the Holy Seewishing to help them fulfill their task, often difficult as it is nowadaysplaces on those conferences the task of carefully weighing whatever special circumstances may exist there, taking care to avoid any risk of irreverence or of false opinions with regard to the Blessed Eucharist, and to avoid any other ill effects that may follow.
Process for obtaining the indult
1283 [18] In such cases,[4] Episcopal Conferences should examine matters carefully and should make any decisions by a secret vote and with a two-thirds majority, as needed to regulate matters. Their decisions should be sent to Rome to receive the necessary confirmation, accompanied with a detailed account of the reasons that led them to take those decisions. The Holy See will examine each case carefully, taking into account the unions between the different local churches and between each of them and the Universal Church, in order to promote the common good and the edification of all, and that mutual good example may increase faith and piety.
D) Conclusion
[19] This Instruction, which was composed by special mandate of the Holy Father Paul VI, has been duly approved by him with the force of the Apostolic authority on May 28, 1969. He also disposed that the bishops be notified of it through the presidents of the Episcopal Conferences.
Anything to the contrary notwithstanding.
Rome, the 28th Day of May of the year 1969.
BENNO Card. Gut, Prefect
A. Bugnini, Secretary
[PASTORAL LETTER En Riponse]
The instruction is completed, in the pastoral aspect, with the letter which concedes the indult to the Episcopal Conferences to distribute Holy Communion in the hand to the faithful, when all of the required conditions are met.
II
MOST REVEREND*
1284 In response to the petition presented by your Episcopal Conference on the permission to distribute Communion depositing the Host in the hand of the faithful, I transmit the following communication:
Having remitted on May 29, 1969, all that the attached Instruction pertains to on the traditional practice remaining in force, the Holy Father has taken into consideration the reasons invoked in support of your request and the results of the vote carried out on this matter. He concedes that, within the territory of your Episcopal Conference each bishop, according to his prudence and his conscience, may authorize in his dioceses the introduction of the new rite to distribute Communion, with the condition that all occasion of scandal to the faithful be avoided, and all danger of irreverence toward the Eucharist be avoided.
1285 For this, the following regulations will be taken into account: 1. The new manner of giving Communion must not be imposed in a way that would exclude the traditional practice. It is a matter of particular seriousness that in places where the new practice is lawfully permitted, every one of the faithful have the option to receive Communion on the tongue, even when others receive Communion in the hand. The two ways of receiving Communion can without question take place during the same liturgical service. There is a twofold purpose here: that none will find in the new rite anything disturbing to personal devotion toward the Eucharist; that this sacrament, the source and cause of unity by its very nature, will not become an occasion of discord between members of the faithful.
1286 2. The rite of Communion in the hand must not be put into practice indiscriminately. Since the question involves human attitudes, this manner of Communion is bound up with the perceptiveness and preparation of the one receiving. It is advisable, therefore, that the rite be introduced gradually and in the beginning, within small, better-prepared groups and in favorable settings. Above all it is necessary to have the introduction of the rite preceded by an effective catechesis, so that the people will clearly understand the meaning of receiving in the hand and will practice it with the reverence owed to the Sacrament. This catechesis must succeed in excluding any suggestion that in the mind of the Church there is a lessening of faith in the Eucharistic presence and in excluding as well any danger or hint of danger of profaning the Eucharist.
1287 3. The option offered to the faithful of receiving the Eucharistic Bread in their hand and putting it in their own mouth must not turn out to be the occasion for regarding It as ordinary bread or as just another religious article. Instead this option must increase in them a consciousness of the dignity of the members of Christ's Mystical Body, into which they are incorporated by Baptism and by the grace of the Eucharist. It must also increase their faith in the sublime reality of the Lord's Body and Blood, which they touch with their hand. Their attitude of reverence must measure up to what they are doing.
1288 4. As to the way to carry out the new rite: one possible model is the traditional usage, which expresses the ministerial functions, by having the priest or deacon place the Host in the hand of the communicant. Alternatively, it is permissible to adopt a simpler procedure, namely, allowing the faithful themselves to take the Host from the ciborium[5] or paten. The faithful should consume the Host before returning to their place; the minister's part will be brought out by use of the usual formulary, "The Body of Christ," to which the communicant replies: "Amen."
1289 5. Whatever procedure is adopted, care must be taken not to allow particles of the Eucharistic Bread to fall or be scattered. Care must also be taken that the communicants have clean hands and that their comportment is becoming and in keeping with the practices of the different peoples.
1290 6. In the case of Communion under both kinds by way of intinction, it is never permitted to place on the hand of the communicant the Host that has been dipped in the Lords Blood.
1291 7. Bishops allowing introduction of the new way of receiving Communion are requested to send this congregation after six months a report on the result of its concession.
I take this occasion to present to all of you, Eminences, my sentiments of profound esteem.
BENNO Card. Gut, Prefect
Bugnini, Secretary
CODE OF CANON LAW
CANON 455 '2
'2 For the decrees mentioned in '1 validly to be enacted at a plenary meeting, they must receive two thirds of the votes of those who belong to the Conference with a deliberative vote. These decrees do not oblige until they have been reviewed by the Apostolic See and lawfully promulgated.
DOCUMENTS (Latin and French) INDULT
CONGREGATIO DE CULTO DIVINO ET DISCIPLINA SACRAMENTORUM
Prot. 854/96
COETUS EPISCOPORUM ARGENTINAE
Instante Eminentissimo Domino Antonio Card. Quarrracino, Archiepiscopo Bonakrensi, Coetus Episcoporum Argentinae Praeside, litteris die 29 aprilis 1996 datis, vigore facultatum huic congregationi a Summo Pontifice IOANNE PAULO II tributarum, Congregatio de Cultu Divino et Disciplina Sacramentorum decisionem a Coetu Episcoporum Argentinae statutum in Conventu Plenario, quo in diocesibus Argentinae usus introducitur distribuendi sacram Communionem etiam in manibus fidelium, ad normam Instructionis De modo Sanctam Communionem ministrandi et ad normam can. 455 '2, Codicis Iuris Canonici, ratum habuit et confirmat.
Contrariis quibuslibet minime obstantibus.
Ex aedibus Congregationis de Cultu Divino et Disciplina Sacramentorum, die 9 maii 1996.
Antonius M. Card. Javierre, Praefectus
Gerardus M. Angelo Archiepiscopus a Secretis
SACRA CONGREGATIO PRO CULTU DIVINO
I
Instructio, quae sequitur, ad Conferentias Episcopales transmissa, ut eam profundiore et attento examine perpenderent, publici iuris fit, quo evidentius omnibus pateat fundamentum et adiuncta quibus nititur ratio agendi Apostolicae Sedis.
INSTRUCTIO
De modo Sanctam Communionem ministrandi
1273 Memoriale Domini celebrans, Ecclesia ipso ritu testatur fidem et adorationem Christi qui in sacrificio praesens est et iis, qui mensam Eucharisticam participant, ut cibus datur.
Hac de causa multum interest ipsius, ut Eucharistia modo quam dignissimo maximeque frugifero celebretur ac participetur, inviolate servando illam ad nos progressione quadam pertingentem traditionem, cuius divitiae in usum et vitam Ecclesiae sunt transfusae. Historiae enim documentis probatur modum celebrandi et sumendi Sacram Eucharistiam multiformem fuisse. His etiam temporibus nostris in celebrationem eiusdem Eucharistiae mutationes nec paucae nec leves, quoad ritum, sunt inductae quo magis congrueret hominum nunc viventium spiritualibus et psychologicis necessitatibus; atque in ipsam disciplinam, quae fidelium rationem divini Sacramenti participandi moderatur, iterum, ob quaedam rerum adiuncta, invecta est Communio sub utraque specie panis et vini, quae olim ritui quoque Latino communis paulatim in desuetudinem abiit. Qui quidem sic exortus status iam ubique invaluit tempore Concilii Tridentini, quod eum dogmatica doctrina comprobavit atque defendit ut condicionibus illius aetatis consentaneum.[6]
1274 His vero ipsis modis renovatis signum Convivii Eucharistici et omnimoda adimpletio mandati Christi magis perspeciua et vivida sunt effecta, simul tamen plenior participatio celebrationis Eucharisticae, per sacramentalem Communionem significata, hic et illic, per hos prsximos annos desiderium excitavit ad illum redeundi usum, ex quo panis Eucharisticus in fidelis manu deponitur, qui eum ipse ori suo, communicando, ingerat.
Quin etiam, in quibusdam communitatibus et locis, eiusmodi ritus est peractus, quamquam approbatio Sedis Apostolicae antea impetrata non erat, atque interdum ita, ut fidelibus opportuna praeparatio deesset.
1275 Est quidem verum ex vetere usu fidelibus quondam licuisse divinam hanc alimoniam in manum accipere atque per se ipsos ori inferre, atque etiam, aetate antiquissima, e loco, ubi sacra fiebant, Sanctissimum secum portare, propterea potissimum ut, si forte pro Fidei confessione iis esset dimicandum, eo tamquam viatico uterentur.
Verumtame praescripta Ecclesiae Patrumque documenta copiose testantur maximam reverentiam summaque prudentiam erga sacram Eucharistiam adhibitam. Etenim <<nemo illam carnem manducat, nisi prius adoraverit>>[7] atque in ea sumenda quisque admonetur: << illud percipe; advigilans ne quid ex ea tibi depereat>>[8]: <<Corpus enim est Christi>>[9].
1276 Praeterea cura et ministerium Corporis et Sanguinis Domini peculiari prorsus modo sacrorum administris vel hominibus ad hoc ipsum ascitis committebantur: <<Postquam vero is, qui praeest, preces absolvit, et populus omnis acclamavit, qui apud nos dicuntur diaconi panem et vinum et aquam, in quibus gratiae actae sunt inicuique praesentium participanda distribuunt, et ad absentes perferunt.[10]
Quare mox sacram Eucharistiam absentibus deferendi munus solis sacris administris concreditum est, hanc ob causam, ut reverentiae Corpori Christi debitae, simul ac fidelium necessitati, cautius consuleretur. Insequenti tempore, postquam eucharistici mysterii veritas, eius virtus ac praesentia Christi in eo altius explorata sunt, urgente sensu sive reverentiae erga hoc Sanctissimum Sacramentum sive humilitatis qua illud sumatur oportet, consuetudo inducta est, ut per se minister panis consecrati particulam in lingua Communionem suscipientium deponeret.
1277 Hic sanctam Communionem distribuendi modus hodierno Ecclesiae statu in universum considerato, servari debet, non solum quia in tradito plurium saeculorum more innititur, sed praesertim quia Christifidelium reverentiam erga Eucharistiam significat. Huiusmodi autem usus nihil de dignitate personae detrahit iis, qui ad tantum Sacramentum accedunt, atque ad eam praeparationem pertinet, quae requiritur, ut Corpus Domini modo maxime frugifero percipiatur.[11] Haec reverentia non <<panis et potus communis>>[12], sed Corporis et Sanguinis Domini communionem significat, vi cuius <<populus Dei bona sacrificii paschalis participat, renovat novum foedus semel in sanguine Christi a Deo cum hominibus factum, ac in fide et spe convivium eschatologicum in regno Patris praefigurat et praevenit.>>[13]
1278 Praeterea hac agendi ratione, quae translaticia iam censenda est, efficacius cavetur, ut sacra Communio qua par est reverentia, decore atque dignitate distribuatur, ut quodvis periculum arceatur species eucharisticas profanandi, in quibus <<modo singulari, adest totus et integer Christus, Deus et homo, substantialiter et continente>>[14], ut denique diligenter cura servetur, quam de ipsis panis consecrati fragmentis Ecclesia semper commendavit: Quod enim intercidere patieris, id tibi tamquam ex propriis membris deminutum puta>>.[15]
1279 Quapropter, cum paucae quaedam Conferentiae Episcopales atque nonnulli singulares Episcopi postulassent, ut in suis territoriis usus admitteretur consecratum panem in christifidelium manibus ponendi, Summus Pontifex statuit ut singuli universi Ecclesiae latinae Episcopi rogarentur quid censerent de opportunitate huiusmodi ritum introducendi. Mutatio enim in re tanti momenti, quae antiquissima et veneranda traditione innititur, praeterquam quod disciplinam pertingit, pericula etiam secumferre potest, quae timentur forte oritura ex novo modo sacram Communionem ministrandi, ne scilicet perveniatur sive ad minorem erga Augustum altaris Sacramentum reverentiam, sive ad eiusdem Sacramenti profanationem, sive ad rectae doctrinae adulterationem.
1280 Quam ob rem Episcopis tres quaestiones propositae sunt, quibus usque ad diem 12 superioris mensis Martii hoc, qui sequitur, modo responsum est:
- Videturne exaudiendum votum, ut praeter modum traditum, etiam ritus recipiendi sacram Communionem in manu permittatur? Placet: 567. Non placet: 1233. Pl. iuxta modum: 315. Suffragia invalida: 20.
- Placetne ut experimenta huius novi ritus in parvis communitatibus prius fiant, assentiente Ordinario loci? Placet: 751. Non placet: 1215. Suffragia invalida: 70.
- Putasne fideles, post praeparationem catecheticam bene ordinatam, hunc novum ritum libenter esse accepturos? Placet: 835. Non placet: 1185. Suffragia invalida: 128.
Ex redditis igitur responsis patet Episcopos longe plurimos censere hodeiernam disciplinam haudquaquam esse immutandam; quae immo si immutetur, id tum sensui tum spirituali cultui eorundem Episcoporum, plurimorumque fidelium offensioni fore.
1281 Itaque, attentis animadversionibus consiliisque eorum, quos <<Spiritus Sanctus posuit Episcopos regere>> Ecclesias[16], pro rei gravitate et allatorum argumentorum momento, Summo Pontifici non est visum modum iamdiu receptum sacrae Communionis fidelibus ministrandae immutare.
Quapropter Apostolica Sedes Episcopos et sacerdotes et fideles vehementer hortatur, ut validae iterumque confirmatae legi studiose obsequantur, sive ad iudicium a maiore catholici Episcopatus parte latum, sive ad formam qua hodiernus sacrae Liturgiae ritus utitur, sive denique ad commune ipsius Ecclesiae bonum respicientes.
1282 Sicubi vero contrarius usus, sanctam nempe Communionem in manibus ponendi, iam invaluerit, eadem Apostolica Sedes, ut Episcopales adiuvet Conferentias ad pastorale officium implendum, pro hodierno rerum statu saepe difficilius, iisdem Conferentiis committit onus ac munus peculiaria adiuncta, si quae sunt, expendendi, dummodo tamen et quodvis praecaveatur periculum, ne reverentiae defectus vel falsae de Ssma Eucharistia opiniones irrepant in animos, et alia etiam incommoda sedulo tollantur.
1283 Porro hisce in casibus, ad eiusmodi usum recte ordinandum, Episcopales Conferentiae opportunas, prudenti praemisso examine, deliberationes capient, quae secretis suffragiis duabusque e tribus partibus suffragiorum faventibus ferendae sunt; quas quidem deliberationes deinde Sanctae Sedi, necessariae confirmationis causa[17], proponent, adiecta accurata expositione causarum, quibus ad eas capiendas impulsi sunt. Sancta Sedes singulos casus accuarate perpendet, illius haud oblita coniunctionis, quae variis locorum Ecclesiis inter se vel earum unicuique cum Ecclesia universa intercedit, ad provehendum commune bonum communemque aedificationem, atque ad fidei pietatisque incrementum, quod mutuo ad exemplo profluit.
Haec Instructio, quae de speciali mandato Summi Pontificis Pauli VI composita est, Apostolicae vi auctoritatis die XXVIII mensis Maii, anno MCMLXIX, ab Eo est rite approbata, Qui etiam statuit, ut in sacrorum Antistitum notititiam per Praesides Conferentiarum Episcopalium perferretur.
Contrariis quibusvis nihil obstantibus.
Romae, die XXIX mensis Maii, anno MCMLXIX.
Benno Card. Gut, Praefectus
A. Bugnini, a Secretis
Instructio completur, in re pastorali, Epistula qua conceditur Conferentiis Episcopalis indultum distribuendi fidelibus sacram Communionem in manu, cum omnes condiciones requisitae habeantur.
II
PASTORAL LETTER (En riponse)
REVERENDISSIME*
1284 En riponse ` la demande prisentie par Votre Confirence Episcopale sur la permission de distribuer la Communion en diposant lhostie dans la main des fidhles, je suis en mesure de vous transmettre la communication suivante:
Tout en rappellant ce quie fait lobject de lInstruction ci-jointe, en date du 29 mai 1969, sur le maintein en vigueur de lusage traditionnel, le Saint-Phre a pris en considiration les motifs invoquis ` lappui de Votre demande et les risultats du vote qui est intervenu ` ce sujet. Il accorde que, sur le territoire de Votre Confirence Episcopale, chaque Evjque, selon sa prudence et sa conscience, puisse autoriser dans son diochse lintroduction du nouveau rite pour distriubuer la Communion, ` condition que soient ivitis toute occasion de surprise de la part des fidhles et tout danger dirrivirence envers lEucharistie.
1285 Pour cela, on tiendra compte des normes suivantes:
1. La nouvelle manihre de communier ne devra pas jtre imposie dune manihre qui exclurait lusage traditionnel. Il importe notamment que chaque fidhle ait la possibilti de recevoir la Communion sur la langue, l` oy sera concidi ligitimement le nouvel usage et lorsque viendront communier en mjme temps dautres persones qui recevront lhostie dans la main. En effet, les deux manihres de communier peuvent coexister sans difficulti dans la mjme action liturgique. Cela, pour que personne ne trouve dans le nouveau rite une cause de trouble ` sa propre sensibiliti spirituelle envers lEucharistie et pour que ce Sacrement, de sa nature source et cause duniti, ne deviennve pas une occasion de disaccord entre les fidhles.
1286 2. Le rite de la Communion donnie dans la main du fidhle ne doit pas jtre appliqui sans discrition. En effet, puisquil sagit dune attitude humaine, elle est liie a la sensibiliti et ` la priparation de celui qui la prend. Il convient donc de lintroduire graduellement, en commengant par des groupes et des millieux qualifiis et plus priparis. Il est nicessaire surtout de faire pricider cette introduction par une catichhse adiquate, afin que les fidhles comprennent exactement la signification du geste et accomplissent celui-ci avec le respect d{ au Sacrement. Le risultat de cette catichhse doit jtre dexclure quelque apparence que ce soit de flichisement dans la conscience de lEglise sur la foi en la prisence eucharistique, et aussi quelque danger que ce soit ou simplemente apparence de danger de profanation.
1287 3. La possibiliti offerte au fidhle de recevoir dans la main et de porter ` la bouche le pain eucharistique ne doit pas lui offrir loccasion de le considirer comme un pain ordinaire ou une chose sacrie quelconque; elle doit, au contraire, augmenter en lui le sens de sa digniti de membre du Corps Mystique du Christ, dans lequel il est insiri par le Baptjme et par la grbce de lEucharistie, et aussi accrontre sa foi en la grande rialiti du Corps et du Sang du Seigneur quil touche de ses mains. Son attitude de respect sera proportionnie ` ce quil accomplit.
1288 4. Quant ` la manihre de faire, on pourra suivre les indications de la tradition ancienne, qui mettait en relief la fonction ministirielle du prjtre et du diacre, en faisant diposer lhostie par ceux-ci dans la main du communiant. On pourra cependant adopter aussi une manihre plus simple, en laissant le fidhle prendre directement lhostie dans le vase sacri. En tout, cas, le fidhle devra consommer lhostie avant de retourner ` sa place, et lassistance du ministre sera soulignie par la formule habituelle: <<Le Corps du Christ>>, ` laquelle le fidhle ripondra: <<Amen>>.
1289 5. Quelle que soit la forme adoptie, quon fasse attention ` ne pas laisser tomber ni se disperser des fragments du pain eucharistique, comme aussi ` la propreti convenable des mains et ` la bonne tenue des gestes selon les usages des divers peuples.
1290 6. Dans le cas de la Communion sous les deux esphces distribuie par intinction, il nest jamais permis de diposer dans la main du fidhle lhostie trempie dans le Sang du Seigneur.
1291 7. Les Evjques qui auront permis lintroduction du nouveau mode de communion son priis denvoyer a cette Sacrie Congrigation, dici six mois, un rapport sur le risultat de cette concession.
Je profite de loccasion pour Vous exprimer, Rivirendissime, mes sentiments de profonde estime.
Benno Card. Gut, Prifet
A. Bugnini, Secrhtaire
COMMENTS
Comment on the
DECREE OF THE CONGREGATION FOR DIVINE WORSHIP
AND THE DISCIPLINE OF THE SACRAMENTS
The decree from Rome ratifies and confirms the decision of the Plenary C.E.A. (Argentinean Episcopal Assembly by its initials in Spanish) Assembly, which states: It is resolved to request from the Holy See the authorization for the faithful to freely opt to receive the Holy Eucharist in the hand in those ecclesiastical jurisdictions that conform to the Argentinean Episcopal Conference. Likewise, it is established that before this resolution goes into effect, a religious catechesis on the referred manner of receiving the Eucharist be carried out.[18] But it fixes the boundaries of the qualification to function from two juridical instruments: the Instruction De modo Sanctam Communionem ministrandi, also known as Memoriale Domini, and the Code of Canon Law in its canon 455 '2, so that the juridical-pastoral comprehension of the document be implemented.
Comment on the
INSTRUCTION
De modo Sanctam Communionem ministrandi
Memoriale Domini
As is expressed in decree 854/96, the norm on the manner of distributing Communion is given in the Memoriale Domini Instruction.[19] Although the text of the Instruction is clear, the interpretations that distort it in one way or another are frequent. That is why, before we begin the analysis of this document, we shall summarize the interpretation principles of the laws that the Code of Canon Law places in canon 17. These will help us to declare its genuine sense.[20]
The technical means that are used to interpret a law are all oriented toward discovering the mind of the legislator, which is the key to the interpretation of the law.[21]
The primary technical means is the attention to the correct meaning of the words, taking into consideration the text and the context. The words formulated in the law have been chosen studiose et diligenter and therefore cannot be undervalued. On the other hand, the meaning not only or basically bears its common sense, but its usual juridical sense, and has to be understood in consonance with the Codes and the doctrines definitions. The literal sense must also be proven by use of quotations so that, in virtue of excessive literacy, violence might not be done to the material that is being dealt with.
There are also other secondary technical means that should not be underrated because they are such.
1) Parallel places: This subsidy indicates that, in case of obscurity in a determined passage of the law, it is convenient to recur to other texts that deal with the same theme (not a similar matter). They would have to be reconciled so that the resulting obscure texts be illuminated by the clearer ones.
2) The end of the law: By end of the law or <<ratio legis>> is understood not to be the intrinsic end of the legal norm, but the extrinsic end, that is, the motives that have induced the legislator to give that law. Those motives, when they are expressly found in the same law (ratio scripta) are an important means of interpretation.
3) The circumstances of the law: It is attempted to appraise the environment that accompanies the act of emanation (the giving) of the law as a technical means of interpretation. The occasion in which the law is given, the extremes relative to the time and the place, and the confection and elaboration process of the law can be considered pertinent circumstances. This issue (the preparation of the law and the discussions in relation to its formulation) is a specifically significant circumstance, especially if there exists access to the official documents, where the acts or their summaries are spread upon record, exists.[22]
Based on these criteria, we shall analyze the Instruction. We add explanatory comments of each of the texts, of the context and of the historic data at the moment in which they were made. We will make these comments paragraph by paragraph, indicating the number and the first words of the text commented upon.
[Previous explanation] (p. 7): The instruction that follows. The sense of this warning is completely understood, warning which is previous to the light of what is given by Bugnini[23]: The <<Consilium>> was against the publication of the two documents: I would have preferred that they be sent to the Conferences along with the indult when it was requested. But the Pope remained unmovable in his decision to publish them in the Acta Apostolicae Sedis.[24]
[1] The Church affirms by the very rite itself its faith in Christ and its adoration of Him. The beginning of the instruction places us in the scope of the classical principle of the liturgy legem credendi statuat lex supplicandi (the law of prayer establishes the law of faith), pursuant to this, liturgy is one of the loci theologici; that is, one of the sources from which it is licit to argue in theology in order to demonstrate a dogmatic thesis. Fittingly, the theological places are reduced to Scripture and Tradition, but liturgy is a privileged expression of tradition; therefore, it is a faithful witness of what the Church believes.
The Church prays as it believes; for this reason, from the manner of praying, norm and faith are deduced. This is reasonable since liturgy would not have been able to formulate its prayers and celebrate its mysteries in accordance to those precise contents (lex supplicandi), if the faith in those truths and in those mysteries (lex credendi) would not have previously existed in the Universal Church. It is the dogma that prevails on liturgy and not the contrary. The liturgy of the Church does not engender the Catholic faith, but rather springs from it, in such a way that the practices of the sacred worship proceed from the faith as the fruit comes from the tree, says Pius XII, precisely when using liturgical arguments to give testimony of the Churchs faith in the solemn circumstance of the proclamation of the dogma of the Holy Virgins Assumption (Papal Bull Munificentissimus Deus, A.A.S. 1950, p. 760).
Based on all this, when a dogmatic truth is defined, liturgy only has to strive to express it clearly: Liturgy, therefore, does not determine or constitute in an absolute sense and by virtue of the same Catholic faith, but rather, being a profession of divine truths, a profession which is subject to the supreme Magisterium of the Church, can provide arguments and testimonies of no small value to clarify a determined issue of Christian doctrine. From here, if we wish to distinguish and determine the general and absolute manner of the relationships that exist between Faith and Liturgy, it can be affirmed with reason that the law of faith must establish the law of prayer[25].
But to understand the entire range of this doctrine, it is necessary to review some fundamental concepts on liturgy which we will take from the Constitution of the Second Vatican Council, Sacrosanctum Concilium (SC):
in the liturgy the whole public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and His members. (SC 7, cf. 26).
It is the exercise of the priestly office of Jesus Christ (SC 7) in effect, the liturgy, through which the work of our redemption is accomplished (SC 2), since in Christ the perfect achievement of our reconciliation came forth, and the fullness of divine worship was given to us (SC 5) but God is perfectly glorified and men are sanctified. The Church is His beloved Bride who calls to her Lord, and through Him offers worship to the Eternal Father (SC 7). In effect, He sent the Apostles not only preaching the Gospel but His purpose also was that they might accomplish the work of salvation which they had proclaimed, by means of sacrifice and sacraments, around which the entire liturgical life revolves (SC 6).
Therefore, the purpose of liturgy and of all the other works of the Church cannot be other than that of redemption, that is to say: redeeming mankind and giving perfect glory to God (SC 5; cf. 7 and 10), performed by Christ principally by the paschal mystery of His blessed passion, resurrection from the dead, and the glorious ascension (SC 5), and renewed in the sacramental action of the Church, His Mystical Body. This is the consequence of the sacred action surpassing all others; no other action of the Church can equal its efficacy by the same title and to the same degree (SC 7). That is why it is the font to which all other activities of the Church are directed as toward their end, is achieved in the most efficacious possible way (SC 10).
As a human action, liturgy is specified by its end. The main purpose as we saw is the glory of God, but there also exists a secondary purpose which is subordinated to it: Although the sacred liturgy is above all things the worship of the divine Majesty, it likewise contains much instruction for the faithful (SC 33; cf. 113), The purpose of the sacraments is to sanctify men, to build up the body of Christ, and, finally, to give worship to God; because they are signs they also instruct. They not only presuppose faith, but by words and objects they also nourish, strengthen, and express it (SC 59).
Liturgy is therefore pedagogic of dogma, and even though this is not its primary end, it is, however, its true end. Through actions, words, songs and gestures, the faithful daily see the truths of faith expressed: the visible signs used by the liturgy to signify invisible divine things have been chosen by Christ or the Church. Thus not only when things are read which were written for our instruction (Rom. 15:4), but also when the Church prays or sings or acts, the faith of those taking part is nourished and their minds are raised to God, so that they may offer Him their rational service and more abundantly receive His grace (SC 33). In the liturgy the sanctification of the man is signified by signs perceptible to the senses, and is effected in a way which corresponds with each of these signs (SC 7).
The frequent attendance at liturgical functions helps the faithful to gradually and firmly incorporate the doctrine which, although it should have been learned in catechism, is not frequently reinforced.