Ecclesiae de Mysterio - On Certain Questions Regarding the Collaboration of the Non-Ordained Faithful in the Sacred Ministry of Priest - Conclusion

Article 13 Necessary Selection and Adequate Formation Should it become necessary to provide for "supplementary" assistance in any of the cases mentioned above, the competent Authority is bound to select lay faithful of sound doctrine and exemplary moral life. Catholics who do not live worthy lives or who do not enjoy good reputations or whose family situations do not conform to the teaching of the Church may not be admitted to the exercise of such functions. In addition, those chosen should possess that level of formation necessary for the discharge of the responsibilities entrusted to them. In accordance with the norms of particular law, they should perfect their knowledge particularly by attending, in so far as possible, those formation courses organized for them by the competent ecclesiastical Authority in the particular Churches, (112) (in enviornments other than that of the Seminary, as this is reserved solely for those preparing for the priest hood). (113) Great care must be exercised so that these courses conform absolutely to the teaching of the ecclesiastical magisterium and they must be imbued with a true spirituality. CONCLUSION The Holy See entrusts this present document to the pastoral zeal of diocesan Bishops in the various particular Churches and to other Ordinaries in the hope that its application may produce abundant fruit for the growth, in communion, of sacred ministers and the non-ordained faithful. The Holy Father reminds us that, "the particular gift of each of the Church's members must be wisely and carefully acknowledged, safeguarded, promoted, discerned and co-ordinated, without confusing roles functions or theological and canonical status". (114) While on the one hand the numerical shortage of priests may be particularly felt in certain areas, on the other, it must be remembered that in other areas there is currently a flowering of vocations which augurs well for the future. Solutions addressing the shortage of ordained ministers cannot be other than transitory and must be linked to a series of pastoral programmes which give priority to the promotion of vocations to the Sacrament of Holy Orders. (115) In this respect the Holy Father notes that in "some local situations, generous, intelligent solutions have been sought. The legislation of theCode of Canon Law has itself provided new possibilities, which however, must be correctly applied, so as not to fall into the ambiguity of considering as ordinary and normal, solutions that were meant for extraordinary situations in which priests were lacking or in short supply". (116) The object of this document is to outline specific directives to ensure the effective collaboration of the non-ordained faithful in such circumstances while safeguarding the integrity of the pastoral ministry of priests. "It should also be understood that these clarifications and distinctions do not stem from a concern to defend clerical privileges but from the need to be obedient to the will of Christ, and to respect the constitutive form which he indelibly impressed on his Church". (117) The correct application of these same directives, in the context of a living hierarchial communion, is advantageous to the lay faithful who are called to develop the rich potentiality of their specific identity and the "ever greater willingness to live it so as to fulfill one's proper mission". (118) The impassioned appeal which the Apostle to the nations addresses to Timothy:" I charge thee in the sight of God and Jesus Christ, (...) to preach the Word, be urgent in season and out of season; reprove, entreat, rebuke (...) Be watchful in all things, fulfill thy ministry" (2 Tim 4, 1-5) which applies in a special way to the sacred pastors who are called by office, "to foster the discipline which is common to the whole Church (...) pressing for the observance of all ecclesiastical laws". (119) This grave duty constitutes a necessary means by which the richness present in every state of ecclesial life can be correctly conformed to the promptings of the Spirit and by which communion becomes an effective reality in the daily journeying of the entire Community. May the Blessed Virgin Mary, Mother of the Church, to whose intercession this document is commended, assist all in understanding its purpose, and bring to fruitful completion those efforts, made in apostolic concern, to apply it faithfully. All particular laws, customs and faculties conceded by the Holy See ad experimentum or other ecclesiastical authorities which are contrary to the foregoing norms are hereby revoked. The Supreme Pontiff, in Audience of the 13th of August 1997 approved in forma specifica this present Instruction and ordered its promulgation. Vatican City 15 August 1997, the Solemnity of the Assumption of the Blessed Virgin Mary.

Ecclesiae de Mysterio - On Certain Questions Regarding the Collaboration of the Non-Ordained Faithful in the Sacred Ministry of Priest - Part 6

PRACTICAL PROVISIONS
Article 1
Need for an Appropriate Terminology


In his address to participants at the Symposium on "Collaboration of the Lay Faithful with the Priestly Ministry", the Holy Father emphasised the need to clarify and distinguish the various meanings which have accrued to the term "ministry" in theological and canonical language.(53)


1. "For some time now, it has been customary to use the word ministries not only for the officia (offices) and non-ordained munera (functions) exercised by Pastors in virtue of the sacrament of Orders, but also for those exercised by the lay faithful in virtue of their baptismal priesthood. The terminological question becomes even more complex and delicate when all the faithful are recognized as having the possibility of supplying -- by official deputation given by the Pastors -- certain functions more proper to clerics, which, nevertheless, do not require the character of Orders. It must be admitted that the language becomes doubtful, confused, and hence not helpful for expressing the doctrine of the faith whenever the difference 'of essence and not merely of degree' between the baptismal priesthood and the ordained priesthood is in any way obscured".(54)


2. "In some cases, the extension of the term "ministry" to the munera belonging to the lay faithful has been permitted by the fact that the latter, to their own degree, are a participation in the one priesthood of Christ. The officia temporarily entrusted to them, however, are exclusively the result of a deputation by the Church. Only with constant reference to the one source, the 'ministry of Christ' (...) may the term ministry be applied to a certain extent and without ambiguity to the lay faithful: that is, without it being perceived and lived as an undue aspiration to the ordained ministry or as a progressive erosion of its specific nature.
"In this original sense the term ministry (servitium) expresses only the work by which the Church's members continue the mission and ministry of Christ within her and the whole world. However, when the term is distinguished from and compared with the various munera and officia, then it should be clearly noted that only in virtue of sacred ordination does the work obtain that full, univocal meaning that tradition has attributed to it." (55)


3. The non-ordained faithful may be generically designated "extraordinary ministers" when deputed by competent authority to discharge, solely by way of supply, those offices mentioned in Canon 230, 3(56) and in Canons 943 and 1112. Naturally, the concrete term may be applied to those to whom functions are canonically entrusted e.g. catechists, acolytes, lectors etc. Temporary deputation for liturgical purposes -- mentioned in Canon 230, 2 -- does not confer any special or permanent title on the non-ordained faithful.(57)
It is unlawful for the non-ordained faithful to assume titles such as "pastor", "chaplain", "coordinator", " moderator" or other such similar titles which can confuse their role and that of the Pastor, who is always a Bishop or Priest.(58)


Article 2
The Ministry of the Word (59)


1. The content of that ministry consists in "the pastoral preaching, catechetics and all forms of Christian instruction, among which the liturgical homily should hold pride of place".(60)
The exercise of its respective functions is properly that of the Bishop of each particular Church since he is the moderator of the entire ministry of the Word in his Diocese (61) and it is also properly that of his priests who are his collaborators.(62) In communion with the Bishop and his priests, this ministry also belongs to deacons.(63)

2. The non-ordained faithful, according to their proper character, participate in the prophetic function of Christ, are constituted as His witnesses and afforded the "sensus fidei" [sense of the faithful] and the grace of the Word. All are called to grow even more as "heralds of faith in things to be hoped for" (cf. Hebrews 11, 1).(64) Today, much depends on their commitment and generous service to the Church, especially in the work of catechesis.
Therefore, the faithful, especially members of Institutes of Consecrated Life and Societies of Apostolic Life can be invited to collaborate, in lawful ways, in the exercise of the ministry of the Word.(65)


3. To ensure the effectiveness of the collaboration mentioned in 2 above, it is necessary to note some conditions relating to the operation of this same collaboration.


Canon 766 of the Codex Iuris Canonici [Code of Canon Law] establishes the conditions under which competent authority may admit the non-ordained faithful to preach in ecclesia vel oratorio [in churches or oratories]. The use of the expression admitti possunt [may be admitted] makes clear that in no instance is this a right such as that which is specific and proper to the Bishop (66) or a faculty such as enjoyed by priests and deacons.(67)


The terms in which these conditions are expressed -- "If in certain circumstances it is necessary..., ... if in particular cases it would be useful..." in canon 766, make clear the exceptional nature of such cases as well as the fact that such must always be done iuxta Episcoporum conferentiae praescripta [in accordance with the bishops' conferences directions]. In this final clause, this Canon establishes the primary source for correct discernment with regard to necessity or useful in specific cases. The prescriptions of the Conference of Bishops in this matter, which must receive the "recognitio" of the Apostolic See, are obliged to lay down those opportune criteria which may assist the diocesan Bishop in making appropriate pastoral decisions, proper to the nature of the same episcopal office.


4. In some areas, circumstances can arise in which a shortage of sacred ministers and permanent, objectively verifiable, situations of need or advantage exist that would recommend the admission of the non-ordained faithful to preaching.
Preaching in churches or oratories by the non-ordained faithful can be permitted only as a supply for sacred ministers or for those particular reasons foreseen by the universal law of the Church or by Conferences of Bishops. It cannot, however, be regarded as an ordinary occurrence nor as an authentic promotion of the laity.


5. Above all in the preparation for the sacraments, catechists take care to instruct those being catechized on the role and figure of the priest as the sole dispenser of the mysteries for which they are preparing.

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]

Redemptionis Sacramentum - Part 10

Chapter II

THE PARTICIPATION OF THE LAY CHRISTIAN FAITHFUL
IN THE EUCHARISTIC CELEBRATION

1. Active and Conscious Participation

[36.] The celebration of the Mass, as the action of Christ and of the Church, is the center of the whole Christian life for the universal as well as the particular Church, and also for the individual faithful,[87] who are involved “in differing ways according to the diversity of orders, ministries, and active participation.[88] In this way the Christian people, “a chosen race, a royal priesthood, a holy people, a people God has made his own”,[89] manifests its coherent and hierarchical ordering”.[90] “For the common priesthood of the faithful and the ministerial or hierarchical Priesthood, though they differ in essence and not only in degree, are ordered to one another, for both partake, each in its own way, of the one Priesthood of Christ”.[91]

[37.] All of Christ’s faithful, freed from their sins and incorporated into the Church through Baptism, are deputed by means of a sacramental character for the worship of the Christian religion,[92] so that by virtue of their royal priesthood,[93] persevering in prayer and praising God,[94] they may offer themselves as a living and holy sacrifice pleasing to God and attested to others by their works,[95] giving witness to Christ throughout the earth and providing an answer to those who ask concerning their hope of eternal life that is in them.[96] Thus the participation of the lay faithful too in the Eucharist and in the other celebrations of the Church’s rites cannot be equated with mere presence, and still less with a passive one, but is rather to be regarded as a true exercise of faith and of the baptismal dignity.

[38.] The constant teaching of the Church on the nature of the Eucharist not only as a meal, but also and pre-eminently as a Sacrifice, is therefore rightly understood to be one of the principal keys to the full participation of all the faithful in so great a Sacrament.[97] For when “stripped of its sacrificial meaning, the mystery is understood as if its meaning and importance were simply that of a fraternal banquet”.[98]

Sacramentum Caritatis - Part 79 - Pope Benedict XVI

The Eucharist and the lay faithful

79. In Christ, Head of his Body, the Church, all Christians are "a chosen race, a royal priesthood, a holy nation, a people he claims for his own, to declare his wonderful deeds" (1 Pet 2:9). The Eucharist, as a mystery to be "lived", meets each of us as we are, and makes our concrete existence the place where we experience daily the radical newness of the Christian life. The eucharistic sacrifice nourishes and increases within us all that we have already received at Baptism, with its call to holiness, (218) and this must be clearly evident from the way individual Christians live their lives. Day by day we become "a worship pleasing to God" by living our lives as a vocation. Beginning with the liturgical assembly, the sacrament of the Eucharist itself commits us, in our daily lives, to doing everything for God's glory.

And because the world is "the field" (Mt 13:38) in which God plants his children as good seed, the Christian laity, by virtue of their Baptism and Confirmation, and strengthened by the Eucharist, are called to live out the radical newness brought by Christ wherever they find themselves. (219) They should cultivate a desire that the Eucharist have an ever deeper effect on their daily lives, making them convincing witnesses in the workplace and in society at large. (220) I encourage families in particular to draw inspiration and strength from this sacrament. The love between man and woman, openness to life, and the raising of children are privileged spheres in which the Eucharist can reveal its power to transform life and give it its full meaning. (221) The Church's pastors should unfailingly support, guide and encourage the lay faithful to live fully their vocation to holiness within this world which God so loved that he gave his Son to become its salvation (cf. Jn 3:16).