Redemptionis Sacramentum - Part 16

The Other Parts of the Mass (Part II)

[64.] The homily, which is given in the course of the celebration of Holy Mass and is a part of the Liturgy itself,[142] “should ordinarily be given by the Priest celebrant himself. He may entrust it to a concelebrating Priest or occasionally, according to circumstances, to a Deacon, but never to a layperson.[143] In particular cases and for a just cause, the homily may even be given by a Bishop or a Priest who is present at the celebration but cannot concelebrate”.[144]

[65.] It should be borne in mind that any previous norm that may have admitted non-ordained faithful to give the homily during the eucharistic celebration is to be considered abrogated by the norm of canon 767 §1.[145] This practice is reprobated, so that it cannot be permitted to attain the force of custom.

[66.] The prohibition of the admission of laypersons to preach within the Mass applies also to seminarians, students of theological disciplines, and those who have assumed the function of those known as “pastoral assistants”; nor is there to be any exception for any other kind of layperson, or group, or community, or association.[146]

[67.] Particular care is to be taken so that the homily is firmly based upon the mysteries of salvation, expounding the mysteries of the Faith and the norms of Christian life from the biblical readings and liturgical texts throughout the course of the liturgical year and providing commentary on the texts of the Ordinary or the Proper of the Mass, or of some other rite of the Church.[147] It is clear that all interpretations of Sacred Scripture are to be referred back to Christ himself as the one upon whom the entire economy of salvation hinges, though this should be done in light of the specific context of the liturgical celebration. In the homily to be given, care is to be taken so that the light of Christ may shine upon life’s events. Even so, this is to be done so as not to obscure the true and unadulterated word of God: for instance, treating only of politics or profane subjects, or drawing upon notions derived from contemporary pseudo-religious currents as a source.[148]

[68.] The diocesan Bishop must diligently oversee the preaching of the homily,[149] also publishing norms and distributing guidelines and auxiliary tools to the sacred ministers, and promoting meetings and other projects for this purpose so that they may have the opportunity to consider the nature of the homily more precisely and find help in its preparation.

[69.] In Holy Mass as well as in other celebrations of the Sacred Liturgy, no Creed or Profession of Faith is to be introduced which is not found in the duly approved liturgical books.

Redemptionis Sacramentum - Part 9

4. Deacons

[34.] Deacons “upon whom hands are imposed not for the Priesthood but for the ministry”,[77] as men of good repute,[78] must act in such a way that with the help of God they may be recognized as the true disciples[79] of him “who came not to be served but to serve”[80], and who was among his disciples “as one who serves”.[81] Strengthened by the gift of the Holy Spirit through the laying on of hands, they are in service to the People of God, in communion with the Bishop and his presbyterate.[82] They should therefore consider the Bishop as a father, and give assistance to him and to the Priests “in the ministry of the word, of the altar, and of charity”.[83]

[35.] Let them never fail, “as the Apostle says, to hold the mystery of faith with a clear conscience,[84] and to proclaim this faith by word and deed according to the Gospel and the tradition of the Church”,[85]in wholehearted, faithful and humble service to the Sacred Liturgy as the source and summit of ecclesial life, “so that all, made children of God through faith and Baptism, may come together as one, praising God in the midst of the Church, to participate in the Sacrifice and to eat the Lord’s Supper”.[86] Let all Deacons, then, do their part so that the Sacred Liturgy will be celebrated according to the norms of the duly approved liturgical books.

Sacramentum Caritatis - Part 52 & 53 - Pope Benedict XVI

Actuosa participatio

Authentic participation

52. The Second Vatican Council rightly emphasized the active, full and fruitful participation of the entire People of God in the eucharistic celebration (155). Certainly, the renewal carried out in these past decades has made considerable progress towards fulfilling the wishes of the Council Fathers. Yet we must not overlook the fact that some misunderstanding has occasionally arisen concerning the precise meaning of this participation. It should be made clear that the word "participation" does not refer to mere external activity during the celebration. In fact, the active participation called for by the Council must be understood in more substantial terms, on the basis of a greater awareness of the mystery being celebrated and its relationship to daily life.

The conciliar Constitution Sacrosanctum Concilium encouraged the faithful to take part in the eucharistic liturgy not "as strangers or silent spectators," but as participants "in the sacred action, conscious of what they are doing, actively and devoutly" (156). This exhortation has lost none of its force. The Council went on to say that the faithful "should be instructed by God's word, and nourished at the table of the Lord's Body. They should give thanks to God. Offering the immaculate Victim, not only through the hands of the priest but also together with him, they should learn to make an offering of themselves. Through Christ, the Mediator, they should be drawn day by day into ever more perfect union with God and each other" (157).

Participation and the priestly ministry

53. The beauty and the harmony of the liturgy find eloquent expression in the order by which everyone is called to participate actively. This entails an acknowledgment of the distinct hierarchical roles involved in the celebration. It is helpful to recall that active participation is not per se equivalent to the exercise of a specific ministry. The active participation of the laity does not benefit from the confusion arising from an inability to distinguish, within the Church's communion, the different functions proper to each one. (158)

There is a particular need for clarity with regard to the specific functions of the priest. He alone, and no other, as the tradition of the Church attests, presides over the entire eucharistic celebration, from the initial greeting to the final blessing. In virtue of his reception of Holy Orders, he represents Jesus Christ, the head of the Church, and, in a specific way, also the Church herself. (159) Every celebration of the Eucharist, in fact, is led by the Bishop, "either in person or through priests who are his helpers."(160) He is helped by a deacon, who has specific duties during the celebration: he prepares the altar, assists the priest, proclaims the Gospel, preaches the homily from time to time, reads the intentions of the Prayer of the Faithful, and distributes the Eucharist to the faithful. (161) Associated with these ministries linked to the sacrament of Holy Orders, there are also other ministries of liturgical service which can be carried out in a praiseworthy manner by religious and properly trained laity. (162)

Sacramentum Caritatis - Part 26. - Pope Benedict XVI

Gratitude and hope

26. Finally, we need to have ever greater faith and hope in God's providence. Even if there is a shortage of priests in some areas, we must never lose confidence that Christ continues to inspire men to leave everything behind and to dedicate themselves totally to celebrating the sacred mysteries, preaching the Gospel and ministering to the flock. In this regard, I wish to express the gratitude of the whole Church for all those Bishops and priests who carry out their respective missions with fidelity, devotion and zeal.

Naturally, the Church's gratitude also goes to deacons, who receive the laying on of hands "not for priesthood but for service." (81) As the Synod Assembly recommended, I offer a special word of thanks to those Fidei Donum priests who work faithfully and generously at building up the community by proclaiming the word of God and breaking the Bread of Life, devoting all their energy to serving the mission of the Church. (82) Let us thank God for all those priests who have suffered even to the sacrifice of their lives in order to serve Christ. The eloquence of their example shows what it means to be a priest to the end. Theirs is a moving witness that can inspire many young people to follow Christ and to expend their lives for others, and thus to discover true life.