Redemptionis Sacramentum - Part 31

1. The Extraordinary Minister of Holy Communion

[154.] As has already been recalled, “the only minister who can confect the Sacrament of the Eucharist in persona Christi is a validly ordained Priest”.[254] Hence the name “minister of the Eucharist” belongs properly to the Priest alone. Moreover, also by reason of their sacred Ordination, the ordinary ministers of Holy Communion are the Bishop, the Priest and the Deacon,[255] to whom it belongs therefore to administer Holy Communion to the lay members of Christ’s faithful during the celebration of Mass. In this way their ministerial office in the Church is fully and accurately brought to light, and the sign value of the Sacrament is made complete.

[155.] In addition to the ordinary ministers there is the formally instituted acolyte, who by virtue of his institution is an extraordinary minister of Holy Communion even outside the celebration of Mass. If, moreover, reasons of real necessity prompt it, another lay member of Christ’s faithful may also be delegated by the diocesan Bishop, in accordance with the norm of law,[256] for one occasion or for a specified time, and an appropriate formula of blessing may be used for the occasion. This act of appointment, however, does not necessarily take a liturgical form, nor, if it does take a liturgical form, should it resemble sacred Ordination in any way. Finally, in special cases of an unforeseen nature, permission can be given for a single occasion by the Priest who presides at the celebration of the Eucharist.[257]

[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.[258]

[158.] Indeed, the extraordinary minister of Holy Communion may administer Communion only when the Priest and Deacon are lacking, when the Priest is prevented by weakness or advanced age or some other genuine reason, or when the number of faithful coming to Communion is so great that the very celebration of Mass would be unduly prolonged.[259] This, however, is to be understood in such a way that a brief prolongation, considering the circumstances and culture of the place, is not at all a sufficient reason.

[159.] It is never allowed for the extraordinary minister of Holy Communion to delegate anyone else to administer the Eucharist, as for example a parent or spouse or child of the sick person who is the communicant.

[160.] Let the diocesan Bishop give renewed consideration to the practice in recent years regarding this matter, and if circumstances call for it, let him correct it or define it more precisely. Where such extraordinary ministers are appointed in a widespread manner out of true necessity, the diocesan Bishop should issue special norms by which he determines the manner in which this function is to be carried out in accordance with the law, bearing in mind the tradition of the Church.

Redemptionis Sacramentum - Part 12

2. The Ministries of the Lay Christian Faithful in the Celebration of Holy Mass

[43.] For the good of the community and of the whole Church of God, some of the lay faithful according to tradition have rightly and laudably exercised ministries in the celebration of the Sacred Liturgy.[109] It is appropriate that a number of persons distribute among themselves and exercise various ministries or different parts of the same ministry.[110]

[44.] Apart from the duly instituted ministries of acolyte and lector,[111] the most important of these ministries are those of acolyte[112] and lector[113] by temporary deputation. In addition to these are the other functions that are described in the Roman Missal,[114] as well as the functions of preparing the hosts, washing the liturgical linens, and the like. All, “whether ordained ministers or lay faithful, in exercising their own office or ministry should do exclusively and fully that which pertains to them”.[115] In the liturgical celebration itself as well as in its preparation, they should do what is necessary so that the Church’s Liturgy will be carried out worthily and appropriately.

[45.] To be avoided is the danger of obscuring the complementary relationship between the action of clerics and that of laypersons, in such a way that the ministry of laypersons undergoes what might be called a certain “clericalization”, while the sacred ministers inappropriately assume those things that are proper to the life and activity of the lay faithful.[116]

[46.] The lay Christian faithful called to give assistance at liturgical celebrations should be well instructed and must be those whose Christian life, morals and fidelity to the Church’s Magisterium recommend them. It is fitting that such a one should have received a liturgical formation in accordance with his or her age, condition, state of life, and religious culture.[117] No one should be selected whose designation could cause consternation for the faithful.[118]

[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.[119] 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.[120] 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.[122]

Altar Servers (Altar Boys/Girls & Acolytes)

Formerly, only young men, whom the Church sometimes hoped to recruit for the priesthood, and seminarians could serve at the altar, and thus altar boy was the usual term until Canon 230 was changed with the promulgation of the Code of Canon Law in 1983 which provided the option for local ordinaries to permit females to serve at the altar. The term altar server is now widely used and accepted due to this. The entire diocese of Lincoln, Nebraska as well as many individual parishes throughout the country retain the former practice, as do traditionalist Catholic orders (FSSP, Institute of Christ the King, SSPX).

An acolyte is one of the instituted orders which is installed by a Bishop. The title of acolyte is still only given to men as it is historically a minor order. This term is now usually reserved for the ministry that all who are to be promoted to the diaconate, whether permanent or transitory, must receive at least six months beforehand (Canon 1035 of the Code of Canon Law).

 

Duties in the Ordinary Form

In the Ordinary Form of the Roman Rite of the celebration of Mass, Acolytes have the following responsibilities during

• Entrance: Acolytes may carry the processional cross and candles (also called acolytes, or flambeaux) at the front of the entrance procession. Others may carry incense and a thurible.
• Proclamation of the Gospel: If it is a regional habit, candles and/or incense can be carried in procession to the ambo or lectern.
• Offertory: When the priest receiving these gifts, acolytes assist him by carrying them.
• Preparation of the chalice: Acolytes present the cruets of water and wine for the deacon or priest to pour in the chalice.
• Lavabo: An Acolyte administers the water to the priest as he ritually washes his hands.
• Liturgy of the Eucharist: Acolytes ring altar bell at the Hanc Igitur and both elevations of the species.
• Recessional: When the priest and the Acolytes leave the altar, again the processional cross and candles are carried.

At a solemn Mass, four or more Acolytes is ideal. A weekday Mass usually only requires 1 or 2 servers. If a bishop celebrates Mass solemnly, two vimpas, so as to take care of mitre and crosier, as well as other functions.

 

Duties in the Extraordinary Form

The extraordinary form of the Roman Rite celebration of Mass, acolytes have the following responsibilities (depending which type of mass) during

• Mass of the Catechumens
  • Processional: Acolytes carry the thurible, incense boat, processional cross and candles (flambeaux) in a Missa Cantata.
  • After the sacristy bells are rung and first genuflection at the high altar, the acolyte takes the priest's biretta, kisses it, and places on the Presidential Chair.
  • Post-Epistle: Acolytes move Missal from Epistle side of the altar to the Gospel side of the altar.

• Mass of the faithful
  • Acolytes ring the altar bell once as the priest unveils chalice and places veil on altar.
  • Preparation of the chalice: Acolytes present the cruets of water and wine for the deacon or priest to pour in the chalice.
  • Lavabo: An acolyte administers the water to the Priest as he ritually washes his hands.
  • Beginning of the Sanctus: Altar bell is rung thrice.
  • Canon of Mass: When the priest extends his hands over the chalice, acolytes ring altar bell once, stand, take the bell, without genuflecting kneel on either side of the priest.
  • Consecration: At each consecration acolytes make a deep bow at the priest's first genuflection, and ring the bell once. During each major elevation, acolytes kneel erect, raising the back of the chasuble and ringing the bell thrice. During the priest's second genuflection, acolytes release chasuble, make a deep bow and ring the bell once. After the consecration, holding the bell, acolytes return to their posts and kneel.
  • Post Agnus Dei: Acolytes get patens from credence table and go back to posts with genuflections and kneeling. When the priest genuflects and says the triple "Domine, non sum dignus..." acolytes ring the bell thrice.
  • Communion: Follow priest with paten in hand and hand over breast for the Communion.
  • Ablutions: Get the water and wine cruets from credence table. For the first ablution at center of the altar, the acolyte with the wine approaches as the priest tips the chalice toward the acolyte. The acolyte pours a little wine into the chalice, he bows and turns to his right and returns to the Epistle corner and wait for the priest. When the priest approaches for the second ablution, the acolyte makes a moderate bow, pours a little wine over his fingers and then as much water as he desires. Then, with genuflections, switch the chalice veil from the Gospel side to the Epistle side with the Missal at the same time.
  • Ending procession: Same as Processional.

Vestments

In the ordinary form of the Mass, acolytes should wear an alb and cincture or a surplice over a cassock. Everyone who wears an alb and a cinture may wear an amice (especially if normal clothing is visible above the neck of the alb). In the extraordinary form, Acolytes wear a cassock and surplice. According to the general rule of the Latin Rite a surplice should always be worn over a cassock. Traditionally, an Acolyte wore the same colour as the church's pastor or rector. Thus, a red cassock would be worn if the pastor had that privilege. Black and red are the most common colours for an Acolyte cassock. Acolytes do not wear a clerical collar or rabat. In English-speaking countries that collar is traditionally worn from ordination as a subdeacon onward, but in others it was worn by all seminarians.

 

Female altar servers

Main article: Female altar servers

Once prohibited in the Catholic Church, female altar servers, also called altar girls, are now allowed provided that the diocesan bishop and the parish priest allow the practice. Today only one Roman Catholic diocese in the U.S., the Diocese of Lincoln, Nebraska, does not allow female altar servers.