Particular Norms for the Celebration and Distribution of Holy Communion Under Both Kinds for the Diocese of Cleveland Most Reverend Anthony M. Pilla Bishop of Cleveland  The diocesan bishop may establish norms for Communion under both kinds in his diocese. Such norms are also to be observed in churches of religious and at celebrations with small groups. The diocesan bishop also has the faculty to permit communion under both kinds whenever it seems appropriate to the priest celebrant.  . . . The Conference of Bishops, however, may establish norms regarding the manner by which Holy Communion under both kinds is given to the faithful and expanding the cases when it is permitted. These norms may be published after the decisions of the Conferences have been recognized by the Apostolic See. — General Instruction of the Roman Missal, 283     Particular Norms for the Celebration and Distribution of Holy Communion Under Both Kinds for the Diocese of Cleveland a supplement to the Norms for the Celebration and Reception of Holy Communion Under Both Kinds in the Dioceses of the United States of America approved by the United States Conference of Catholic Bishops 14 June 2001 approved by the Congregation for Divine Worship and the Discipline of the Sacraments [Prot 1383/01/L] 22 March 2002 effective for all Latin Rite Dioceses of the USA by a decree of Bishop Wilton Gregory, President, USCCB 7 April 2002    PART I - THE THEOLOGY OF THE EUCHARIST The Mystery of the Holy Eucharist 1. On the night before he died, Christ gathered his Apostles in the upper room to celebrate the Last Supper and to give us the inestimable gift of his Body and Blood. "He did this in order to perpetuate the sacrifice of the Cross throughout the centuries until He should come again, and so to entrust to His beloved spouse, the Church, a memorial of His death and resurrection. . . ." 2. Like all acts of the sacred Liturgy, the Eucharist uses signs to convey sacred realities (Constitution on the Sacred Liturgy, 7) In a preeminent way the eucharistic Liturgy uses the signs of bread and wine in obedience to the Lord's command and after their transformation gives them to us as the Body and Blood of Christ in the act of communion. 3. I recommend that all ministers of the Eucharist, both ordained and extraordinary, study and reflect upon the theological principles contained in the Constitution, nn.1-18, Norms nn. 1-21, and in the Catechism of the Catholic Church nn. 1322-1419. Holy Communion 4. While the heart of the celebration of the Eucharist is the Eucharistic Prayer, the consummation of the Mass is found in Holy Communion. The assembly, joined together as members of Christ's mystical Body, share the one life of the Spirit. In the great sacrament of the altar, they are joined to Christ Jesus and to one another. It was Christ’s will that we receive this spiritual food to sustain and build up our Christian way of life (Jn 6:57). This sacrament is also to be a remedy to free us from our daily sins. It was Christ's will, moreover, that this sacrament be a pledge of our future glory and our everlasting happiness (Luke 22: 19) and a symbol of that one body of which he is the head (1 Cor 11:3). It is a sign and source of our unity. As Catholics, we fully participate in the celebration of the Eucharist when we receive Holy Communion (cf. GIRM 281). We are encouraged to receive Communion devoutly and frequently. In order to be properly disposed to receive Communion, participants should not be conscious of grave sin and normally should have fasted for one hour. A frequent reception of the Sacrament of Penance is encouraged for all. Union with Christ 5. The Lord himself gave us the Eucharist at the Last Supper. The eucharistic sacrifice "is wholly directed toward the intimate union of the faithful with Christ through communion." It is Christ himself who is received in Holy Communion, who said to his disciples, "Take and eat, this is my body." Giving thanks, he then took the chalice and said: "Take and drink, this is the cup of my blood. Do this in remembrance of me" (Mt 26:26-27; 1 Cor 11:25). Real Presence 6. Christ is "truly, really, and substantially contained" in Holy Communion. His presence is not momentary nor simply signified, but wholly and permanently real under each of the consecrated species of bread and wine. Holy Communion as an Act of Faith 7. Christ's presence in the Eucharist challenges human understanding, logic, and ultimately reason. His presence cannot be known by the senses, but only through faith -- a faith that is continually deepened through that communion which takes place between the Lord and his faithful in the very act of the celebration of the Eucharist. "We have been instructed in these matters and filled with an unshakable faith that what seems to be bread is not bread, though it tastes like it, but the Body of Christ, and that what seems to be wine is not wine, though it tastes like it, but the Blood of Christ." — St. Cyril of Jerusalem The act of Communion, therefore, is also an act of faith. For when the minister says, "The Body of Christ" or "The Blood of Christ," the communicant's "Amen" is a profession in the presence of the saving Christ, body and blood, soul and divinity, who now gives life to the believer. Holy Communion under Both Kinds 8. The communicant makes this act of faith in the total presence of the Lord Jesus Christ whether in Communion under one form or in Communion under both kinds. It should never be construed, therefore, that Communion under the form of bread alone or Communion under the form of wine alone is somehow an incomplete act or that Christ is not fully present to the communicant (cf. GIRM 282; Council of Trent, session 21, Doctrina de communione sub utraque specie et parvulorum, July 16, 1562). Clearly there are some pastoral circumstances that require eucharistic sharing in one species only, such as when Communion is brought to the sick or when one is unable to receive either the Body of the Lord or the Precious Blood due to an illness. Thus, the Church has always taught the doctrine of concomitance, by which we know that under each species alone, the whole Christ is sacramentally present and we "receive all the fruit of Eucharistic grace." 9. At the same time an appreciation for reception of "the whole Christ" through one species should not diminish in any way the fuller sign value of reception of Holy Communion under both kinds. For just as Christ offered his whole self, body and blood, as a sacrifice for our sins, so too is our reception of his Body and Blood under both kinds an especially fitting participation in his memorial of eternal life. 10. From the first days of the Church's celebration of the Eucharist, Holy Communion consisted of the reception of both species in fulfillment of the Lord's command to "take and eat . . . take and drink." The distribution of Holy Communion to the faithful under both kinds was thus the norm for more than a millennium of Catholic liturgical practice and in the twentieth century, the Constitution on the Sacred Liturgy restored and expanded its use. The General Instruction further states that "at the same time the faithful should be guided toward a desire to take part more intensely in a sacred rite in which the sign of the Eucharistic meal stands out more explicitly." Holy Communion has a more complete form as a sign when it is received under both kinds. For in this manner of reception a fuller sign of the Eucharistic banquet shines forth. Moreover there is a clearer expression of that will by which the new and everlasting covenant is ratified in the blood of the Lord and of the relationship of the Eucharistic banquet to the eschatological banquet in the Father's kingdom. — IGMR 282  PART II Norms for the Distribution of Holy Communion Under Both Kinds The Purpose of These Norms 11. The IGMR 2000 grants an individual bishop the faculty of establishing norms for the scope and method of distribution of Holy Communion under both kinds for his own diocese (IGMR 283,387). To ensure the reverent and careful distribution of Holy Communion under both kinds and the proper celebration of the entire Communion Rite, I hereby publish these particular norms for the Diocese of Cleveland. They are to complement and supplement the norms established by the United States Conference of Catholic Bishops (Norms for the Celebration and Reception of Holy Communion Under Both Kinds in the Dioceses of the United States of America, 7 April 2002). When Communion Under Both Kinds May Be Given 12. The revised Missale Romanum, third typical edition, significantly expands those opportunities when Holy Communion may be offered under both kinds. In addition to those instances specified by individual ritual books, Communion under both kinds may be permitted as follows: a. for priests who are not able to celebrate or concelebrate b. for the deacon and others who perform some role at Mass c. for community members at their conventual Mass or what in some places is known as the "community" Mass, for seminarians, for all who are on retreat or are participating in a spiritual or pastoral gathering d. at Sunday Masses and at Masses which anticipate the Sunday celebration e. on solemnities and other solemn occasions f. at weekday Mass at the discretion of the pastor. At celebrations where the number of the faithful are too great and available ministers are too few, or at gatherings where the danger of spillage is present (such as at a stadium), it may be more prudent to offer Communion under the form of bread alone. 13. I encourage pastors to instruct the faithful about the richness of this sacramental sign and about the proper methods for reverent distribution and reception (GIRM 282). Catechesis for Receiving the Body and Blood of the Lord 14. When Communion under both kinds is first introduced or whenever the opportunity for instruction is present, the faithful should be properly catechized on the following matters in the light of the teaching and directives of the General Instruction: a. the ecclesial nature of the Eucharist as the common possession of the whole Church; b. the Eucharist as the memorial of Christ's sacrifice, his death and resurrection, and as the sacred banquet; c. the real presence of Christ in the eucharistic elements, whole and entire--in each element of consecrated bread and wine (the doctrine of concomitance); d. the kinds of reverence due at all times to the sacrament, whether within the eucharistic Liturgy or outside the celebration; and e. the role that ordinary and, if necessary, extraordinary ministers of the Eucharist are assigned in the eucharistic assembly   The Ministers of Holy Communion 15. By virtue of his sacred ordination, the bishop or priest offers the sacrifice in the person of Christ, the Head of the Church. He receives gifts of bread and wine from the faithful, offers the sacrifice to God, and returns to them the very Body and Blood of Christ, as from the hands of Christ himself. Thus bishops and priests are considered the ordinary ministers of Holy Communion. 16. In addition, the deacon who assists the bishop or priest in distributing Communion is an ordinary minister of Holy Communion. When the Eucharist is distributed under both forms, the deacon ministers the chalice. Extraordinary Ministers of Holy Communion 17. When the size of the congregation or the incapacity of the bishop, priest, or deacon requires, the celebrant may be assisted by other bishops, priests, or deacons. If such ordinary ministers of Holy Communion are not present, "the priest may call upon extraordinary ministers to assist him, i.e., formally instituted acolytes or the faithful who have been commissioned according to the prescribed rite. In case of necessity, the priest may also commission suitable members of the faithful for a single occasion. Extraordinary Ministers of Holy Communion must receive sufficient spiritual, theological, and practical preparation to fulfill their role with knowledge and reverence. 18. In every celebration of the Eucharist there should be a sufficient number of ministers for Holy Communion so that it can be distributed in an orderly and reverent manner. Reverence 19. All ministers of Holy Communion should show the greatest reverence for the Most Holy Eucharist by their demeanor, their attire, and the manner in which they handle the consecrated bread or wine. Should there be any mishap, i.e., if a host should be dropped or the Precious Blood should be spilled, the affected area should be tended to immediately and without undue drama. The area should be wiped with purificators and water and the purificators rinsed in the sacrarium (GIRM 280). Planning 20. When Holy Communion is to be distributed under both species, careful planning should be undertaken so that enough bread and wine are made ready for the communication of the faithful at each Mass. 21. As a general rule, Holy Communion is given from hosts consecrated at the same Mass and not from those reserved in the tabernacle (GIRM 85). 22. The Precious Blood may not be reserved at one Mass for use at another. 23. A suitable number of ministers of Holy Communion should be assigned to each Mass. For Communion from the chalice, it is desirable that there be two ministers of the Precious Blood for each minister of the Body of Christ. 24. Even when Communion will be ministered in the form of bread alone to the congregation, care should be taken that sufficient amounts of both elements are consecrated so that concelebrating priests partake of the Body and Blood consecrated at that Mass. Preparations 25. Before Mass, bread should be provided in appropriately-sized vessels. For the bread, one large ciborium should be used. The offerings that Christ’s faithful are accustomed to present for the Liturgy of the Eucharist in Holy Mass are not necessarily limited to bread and wine for the eucharistic celebration, but may also include gifts given by the faithful in the form of money or other things for the sake of charity toward the poor. Moreover, external gifts must always be a visible expression of that true gift that God expects from us: a contrite heart, the love of God and neighbor by which we are conformed to the sacrifice of Christ, who offered himself for us. For in the Eucharist, there shines forth most brilliantly that mystery of charity that Jesus brought forth at the Last Supper by washing the feet of the disciples. In order to preserve the dignity of the Sacred Liturgy, in any event, the external offerings should be brought forward in an appropriate manner. Money, therefore, just as other contributions for the poor, should be placed in an appropriate place which should be away from the eucharistic table. Except for money and occasionally a minimal symbolic portion of other gifts, it is preferable that such offerings be made outside the celebration of Mass. (RS 70)   The bread used in the celebration of the Most Holy Eucharistic Sacrifice must be unleavened, purely of wheat, and recently made so that there is no danger of decomposition. It follows therefore that bread made from another substance, even if it is grain, or if it is mixed with another substance different from wheat to such an extent that it would not commonly be considered wheat bread, does not constitute valid matter for confecting the Sacrifice and the Eucharistic Sacrament. It is a grave abuse to introduce other substances, such as fruit or sugar or honey, into the bread for confecting the Eucharist. Hosts should obviously be made by those who are not only distinguished by their integrity, but also skilled in making them and furnished with suitable tools. (RS 48) 26. The unity of all in the one bread will be better expressed when the bread to be broken is of sufficient size that at least some of the faithful are able to receive a piece broken from it. When the number of the faithful is great, however, a single large bread may be used for the breaking of the bread with small breads provided for the rest of the faithful. 27. Sacred vessels, which "hold a place of honor," should be of noble materials, appropriate to their use, and in conformity to the requirements of liturgical law, as specified in the General Instruction of the Roman Missal, nos. 327-332. Permission is granted to use glass vessels provided they are of worthy design, durable, and not easily broken. 28. Before use, vessels for the celebration must be blessed by the bishop or priest according to the Rite of Blessing a Chalice and Paten (cf. Rite of Dedication of a Church and an Altar, Chapter Seven or Book of Blessings, Chapter 40).   At the Preparation of the Gifts 29. The altar is prepared with corporal, purificator, Missal, and chalice (unless the chalice is prepared at a side table) by the deacon or servers. The gifts of bread and wine are brought forward by the faithful and received by the priest or deacon at a convenient place. They may be assisted by servers (cf. GIRM 139-146; 178, 214). If one chalice is not sufficient for Holy Communion to be distributed under both kinds to the Priest concelebrants or Christ’s faithful, several chalices are placed on a corporal on the altar or in an appropriate place, filled with wine. It is praiseworthy that the main chalice be larger than the other chalices prepared for distribution. (Revision of Norms in light of RS, 105-106) The preparation of the altar and gifts during Sunday Mass is to take place in the following manner when the wine is brought to the altar in a flagon: At the preparation of the altar, all of the chalices from which the Precious Blood will be distributed to the faithful during Communion are brought from the credence table and placed on the side of the altar.   So that the main chalice and the bread maintain the focus during the Eucharistic prayer (thus maintaining the primary symbol of one bread, one cup) the smaller chalices should not be placed in front of the main chalice and the bread, nor should they surround the main chalice and the bread. They should be arranged on the side of the altar so that they may easily be filled when the wine is presented.   After the gifts are presented to the priest celebrant, they are taken to the altar and the wine is poured into the main chalice and into the smaller chalices that have been placed there. When a deacon assists, he prepares the chalices in this manner. The deacon or server then places the empty flagon on the credence table.   When the main chalice is prepared, a little water is poured into the main chalice only – water is not to be poured into the smaller chalices, nor is it to be added to the flagon before the wine is poured into the chalices.   Once the altar and the gifts have been prepared, the liturgy of the Eucharist continues as usual.   If a parish is accustomed to refilling the chalices during Communion, extra chalices should now be brought to the altar during the preparation of the gifts and filled at that time. During the distribution of Communion, if a chalice is emptied it can be replaced with one of the chalices from the altar.   THE COMMUNION RITE The Lord’s Prayer 30. After the Eucharistic Prayer is finished, the priest, with hands joined, gives the introduction to the Lord’s Prayer. With hands outstretched he sings or says this prayer with the people. Then the priest says the embolism Deliver us. At the end, the people make the acclamation For the kingdom (cf. GIRM 152, 153). This prayer is always recited or sung by the entire community, never by a soloist. The Sign of Peace 31. The sign of peace is an expression of reconciliation and unity as we approach the altar to share the eucharistic banquet. It is appropriate that each one give the sign of peace only to those who are nearest and in a sober manner. The priest gives the greeting of peace to all the people at once. He may give the sign of peace to the ministers, but remains in the sanctuary (GIRM 154). On special occasions, e.g. at a funeral, a wedding, or when civic leaders are present, the priest may offer the sign of peace to a few of the faithful near the sanctuary (GIRM-USA, 154.2). If a deacon is present, he invites the assembly to exchange a sign of peace (GIRM 181). At the Breaking of the Bread 32. Extraordinary ministers enter the sanctuary at the Lamb of God. They remain in a place away from the altar, never appearing to be concelebrants. 33. Other empty ciboria or patens are brought to the altar. 34. As the Lamb of God is begun, the bishop or priest alone, or with the assistance, if necessary, of concelebrating priests, breaks the eucharistic bread. The bishop or priest places the consecrated bread in several ciboria or patens. If it is not possible to accomplish this distribution in a reasonable time, the celebrant may call upon the assistance of the deacon or concelebrating priests. Invitation to Communion 35. The priest shows the faithful the eucharistic bread, holding it above the paten or chalice, and invites them to the banquet of Christ. Along with the faithful, he then recites the prayer of humility (GIRM 94). 36. The faithful have permission to stand at the Ecce Agnus Dei (Behold the Lamb of God). 37. It is most desirable that the faithful, just as the principal celebrant and concelebrants are bound to do, receive the Lord’s body from hosts consecrated at the same Mass (GIRM 85). Reception of Holy Communion by the Bishop, Priests or Concelebrating Priests 38. The priest inaudibly says the prayer at communion May the Body of Christ bring me to everlasting life, and reverently consumes the Body of Christ. Then he takes the chalice, saying inaudibly May the Blood of Christ . . . and reverently drinks the Blood of Christ (GIRM 155-158). 39. Concelebrating priests follow the directives found in the General Instruction (GIRM 241-258). They all receive a host during the Breaking of the Bread and consume it at the same time as the principal celebrant. Then all approach the altar to partake of the Precious Blood. A sufficient number of chalices should be placed on the altar so as not to unduly prolong Mass. The Communion Song 40. During the priest’s reception of Communion, the Communion Song is begun (GIRM 86, 159). Reception of Holy Communion by the Deacon 41. Neither deacons nor extraordinary ministers may ever receive Holy Communion in the manner of a bishop or priest, that is, they may not self-communicate. The deacon receives Communion from the priest himself. The priest gives the host to the deacon, saying "The Body of Christ." The priest then gives the cup to the deacon, saying "The Blood of Christ" (GIRM 182, 244, 246). If Communion is given under both kinds, the deacon ministers the chalice to the communicants. (GIRM 182). If no deacon is present, the cup may be ministered by a priest or by an extraordinary minister of Holy Communion (GIRM 284). Reception of Holy Communion by the Extraordinary Ministers 42. Then the priest gives the Body of Christ to the extraordinary ministers of Holy Communion. After the Extraordinary Ministers have shown a sign of reverence by bowing, the priest gives them the host saying, "The Body of Christ" and the Precious Blood saying "The Blood of Christ." They say "Amen." to each. If a deacon is present, they may receive the cup from the deacon. If no deacon is present, another extraordinary minister of Holy Communion may assist the priest in administering the cup to the other extraordinary ministers. The practice of extraordinary ministers of Holy Communion waiting to receive Holy Communion until after the distribution of Holy Communion is not in accord with liturgical law. The Distribution of the Body and Blood of the Lord 43. After all the extraordinary ministers have received Communion, they approach the altar. The priest hands the sacred vessels to them for distribution of Holy Communion to the people. The deacon may assist. 44. The ciborium is never left on the altar or another place to be picked up by the communicant for self-communication (except in the case of concelebrating bishops or priests), nor shall it be passed from one communicant to another. There shall always be a minister of the Body of Christ. The chalice is never left on the altar or another place to be picked up by a communicant for self-communication (except in the case of concelebrating bishops or priests), nor may the chalice be passed from one communicant to another. There shall always be a minister of the Blood of Christ. Posture, Gesture, and Words 45. The normative posture for the reception of Holy Communion in the United States is standing. When receiving Holy Communion, the communicant bows his or her head before the sacrament as a gesture of reverence and receives the Body of the Lord from the minister (GIRM-USA 160.2). Holy Communion under the form of bread is offered to the communicant with the words "The Body of Christ." The consecrated host may be received either on the tongue or in the hand at the discretion of the communicant. When receiving in the hand, the communicant should be guided by the words of St. Cyril of Jerusalem: "When you approach, take care not to do so with your hand stretched out and your fingers open or apart, but rather place your left hand as a throne beneath your right, as befits one who is about to receive the King. Then receive him, taking care that nothing is lost." 46. The chalice is offered to the communicant with the words "The Blood of Christ," to which the communicant responds, "Amen." The communicant receives the chalice from the minister, drinks from the cup, and hands it back to the minister. When Holy Communion is received under both kinds, the gesture of reverence is also made before receiving the Precious Blood (GIRM-USA 160.2). 47. After each communicant has received the Blood of Christ, the minister carefully wipes both sides of the rim of the chalice with a purificator. This action is a matter of both reverence and hygiene. For the same reason, the minister turns the chalice slightly after each communicant has received the Precious Blood. 48. Communion from the chalice is generally the preferred form in the Latin Church. 49. It is the choice of the communicant, not the minister, to receive from the chalice.   50. Children are encouraged to receive Communion under both kinds provided that they are properly instructed and old enough to receive from the chalice. 51. Communicants cannot be denied Holy Communion because they kneel. This ought to be addressed pastorally, by providing the faithful with proper catechesis on the reasons for the U.S. posture—standing and bowing the head (GIRM-USA 160.2). Other Forms of Distribution of the Precious Blood 52. Distribution of the Precious Blood by a spoon or through a straw is not customary in the Latin dioceses of the United States of America. 53. Holy Communion may be distributed by intinction, but only by the minister. The communicant never "dips" the host into the cup. The minister says "The Body and Blood of Christ" and the communicant says "Amen" before receiving the elements on the tongue. Afterwards, the communicant returns to his or her place. The communicant, including the extraordinary minister, is never allowed to self-communicate, even by means of intinction. Communion under either form, bread or wine, must always be given by an ordinary or extraordinary minister of Holy Communion. Blessings 54. It has become the custom in some parishes to offer a blessing to those who cannot receive Holy Communion. These may include catechumens (who have not been dismissed earlier), candidates, or young children, people of other Christian churches or other faiths. Since the "blessing of the liturgical assembly" properly occurs at the end of Mass, it may be more appropriate to "invite" the aforementioned persons to "receive the Lord in your heart." After the Distribution of Holy Communion 55. After Communion the consecrated bread that remains is to be reserved in the tabernacle. Care must be taken with any fragments remaining on the corporal or in the sacred vessels. The deacon and extraordinary ministers return to the altar with the priest and place any remaining hosts and fragments in a covered ciborium (or ciboria). This may also be done at a side table within the sanctuary, at a table near the tabernacle, or in the Blessed Sacrament chapel. A reverent silence is to be maintained among the ministers and extraordinary ministers. 56. When more of the Precious Blood remains than was necessary for Communion, and if not consumed by the bishop or priest, the deacon immediately and reverently consumes all of the Blood of Christ which remains; he may be assisted by priests, other deacons, or extraordinary ministers. This may be done at the altar, at a side table, or in the Blessed Sacrament chapel. When there are extraordinary ministers of Holy Communion, they may consume what remains of the Precious Blood from their chalice of distribution. The Precious Blood is never consumed by any minister as he or she is walking. 57. The reverence due to the Precious Blood of the Lord demands that it be fully consumed after Communion is completed and never be poured into the ground or the sacrarium. 58. The chalice and other vessels may be taken to a side table. It is permissible to leave the vessels suitably covered at a side table, on a corporal, to be cleansed immediately after Mass. Purifications 59. The sacred vessels are to be cleansed by the priest, the deacon, or the extraordinary minister. This should be done, preferably, after Mass. Water alone or wine and water together are used for the cleansing of the chalice, then consumed by the one who cleanses it. Particles should be removed from the ciboria; a small amount of water may then be added to rinse the ciboria. This may be consumed or poured down the sacrarium. Vessels may be wiped with a purificator (cf. GIRM 278-280). Vessels should be given proper care and routinely cleansed in soap and water. Care should be taken with the vessels themselves especially with those that are fragile or have gold plating.   Decree  On June 15, 2002, the Latin members of the United States Conference of Catholic Bishops approved a request for an indult from the prescriptions of the Institutio Generalis Missalis Romani, editio typica tertia, allowing for the purification of sacred vessels by extraordinary ministers of Holy Communion when deemed pastorally appropriate by the diocesan bishop. In a decree dated March 22, 2002 (Prot. 1383/01/L), the Congregation for Divine Worship and the Discipline of the Sacraments granted an indult whereby, for grave pastoral reasons, the diocesan Bishop may grant to priest 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. This faculty dispenses from the norm of the Institutio Generalis Missalis Romani, editio typica tertia for a period of three years. The indult is hereby published and is effective immediately. Given at the General Secretariat of the United States Conference of Catholic Bishops, Washington, D.C. on March 28, 2002, Holy Thursday Most Reverend Wilton Gregory, President, USCCB  I hereby grant to priests 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. Reservation for the Sick 61. The Precious Blood may not be reserved, except for giving Communion to the sick. Only sick people who are unable to receive Communion under the form of bread may receive under the form of wine alone at the discretion of the priest. If not consecrated at a Mass in the presence of the sick person, the Blood of the Lord is kept in a properly covered vessel and is placed in the tabernacle after Communion. The Precious Blood is carried to the sick in a vessel that is closed, to eliminate all danger of spilling. If some of the Precious Blood remains after the sick person has received Communion, it should be consumed by the minister, who also purifies the vessel. Conclusion 62. The norms and directives established by the Church for the celebration of any liturgical rite always have as their immediate goal the proper and careful celebration of those rites. Such directives also foster celebrations that glorify God and deepen the faith, hope, and charity of the participants in liturgical worship. The ordered preparation and celebration of the Mass, and Holy Communion in particular, should always profoundly affect the faith of communicants in all its aspects. In the case of the distribution of Holy Communion under both kinds, Christian faith in the real presence of Christ in the Holy Eucharist can only be renewed and deepened in the life of the faithful by this esteemed practice.  63. In all other matters pertaining to the Rite of Communion Under Both Kinds, the directives of the General Instruction, nos. 281-287, are to be consulted.   Other Norms To Be Noted With Regard to the Sunday Eucharistic Celebration The Importance and Dignity of the Eucharistic Celebration The celebration of Mass, as the action of Christ and the People of God arrayed hierarchically, is the center of the whole Christian life for the Church both universal and local, as well as for each of the faithful individually. In it is found the high point both of the action by which God sanctifies the world in Christ and of the worship that the human race offers to the Father, adoring him through Christ, the Son of God, in the Holy Spirit. In it, moreover, during the course of the year, the mysteries of redemption are recalled so as in some way to be made present. Furthermore, the other sacred actions and all the activities of the Christian life are bound up with it, flow from it, and are ordered to it. It is therefore of the greatest importance that the celebration of the Mass—that is, the Lord’s Supper—be so arranged that the sacred ministers and the faithful taking part in it, according to the proper state of each, may derive from it more abundantly those fruits for the sake of which Christ the Lord instituted the Eucharistic Sacrifice of his Body and Blood and entrusted it to the Church, his beloved Bride, as the memorial of his Passion and Resurrection. This will best be accomplished if, with due regard for the nature and the particular circumstances of each liturgical assembly, the entire celebration is planned in such a way that it leads to a conscious, active, and full participation of the faithful both in body and in mind, a participation burning with faith, hope, and charity, of the sort which is desired by the Church and demanded by the very nature of the celebration, and to which the Christian people have a right and duty by reason of their Baptism. (GIRM 16-18) On the contrary, it is the right of all of Christ’s faithful that the Liturgy, and in particular the celebration of Holy Mass, should truly be as the Church wishes, according to her stipulations as prescribed in the liturgical books and in the other laws and norms. Likewise, the Catholic people have the right that the Sacrifice of the Holy Mass should be celebrated for them in an integral manner, according to the entire doctrine of the Church’s Magisterium. Finally, it is the Catholic community’s right that the celebration of the Most Holy Eucharist should be carried out for it in such a manner that it truly stands out as a sacrament of unity, to the exclusion of all blemishes and actions that might engender divisions and factions in the Church. (RS 12) The Importance of Singing Great importance should therefore be attached to the use of singing in the celebration of the Mass, with due consideration for the culture of the people and abilities of each liturgical assembly. Although it is not always necessary (e.g., in weekday Masses) to sing all the texts that are of themselves meant to be sung, every care should be taken that singing by the ministers and the people is not absent in celebrations that occur on Sundays and on holy days of obligation. In the choosing of the parts actually to be sung, however, preference should be given to those that are of greater importance and especially to those to be sung by the priest or the deacon or the lector, with the people responding, or by the priest and people together. (GIRM 40) Movements and Gestures The gestures and posture of the priest, the deacon, and the ministers, as well as those of the people, ought to contribute to making the entire celebration resplendent with beauty and noble simplicity, so that the true and full meaning of the different parts of the celebration is evident and that the participation of all is fostered. Therefore, attention should be paid to what is determined by this General Instruction and the traditional practice of the Roman Rite and to what serves the common spiritual good of the People of God, rather than private inclination or arbitrary choice. A common posture, to be observed by all participants, is a sign of the unity of the members of the Christian community gathered for the Sacred Liturgy: it both expresses and fosters the intention and spiritual attitude of the participants. The faithful should stand from the beginning of the Entrance chant, or while the priest approaches the altar, until the end of the Collect; for the Alleluia chant before the Gospel; while the Gospel itself is proclaimed; during the Profession of Faith and the Prayer of the Faithful; from the invitation, Orate, fraters (Pray, brethren), before the prayer over the offerings until the end of Mass, except at the places indicated below. They should, however, sit while the readings before the Gospel and the responsorial Psalm are proclaimed and for the homily and while the Preparation of the Gifts at the Offertory is taking place; and, as circumstances allow, they may sit or kneel while the period of sacred silence after Communion is observed. In the dioceses of the United States of America, they should kneel beginning after the singing or recitation of the Sanctus until after the Amen of the Eucharistic Prayer, except when prevented on occasion by reasons of health, lack of space, the large number of people present, or some other good reason. Those who do not kneel ought to make a profound bow when the priest genuflects after the consecration. The faithful kneel after the Agnus Dei unless the Diocesan Bishop determines otherwise. With a view to a uniformity in gestures and postures during one and the same celebration, the faithful should follow the directions which the deacon, lay minister, or priest gives according to whatever is indicated in the Missal. (GIRM 42-43) Silence Sacred silence also, as part of the celebration, is to be observed at the designated times. Its purpose, however, depends on the time it occurs in each part of the celebration. Thus within the Act of Penitence and again after the invitation to pray, all recollect themselves; but at the conclusion of a reading or the homily, all meditate briefly on what they have heard; then after Communion, they praise and pray to God in their hearts. Even before the celebration itself, it is commendable that silence to be observed in the church, in the sacristy, in the vesting room, and in adjacent areas, so that all may dispose themselves to carry out the sacred action in a devout and fitting manner. (GIRM 45) Articles to be Prepared The altar is to be covered with at least one white cloth. In addition, on or next to the altar are to be placed candlesticks with lighted candles: at least two in any celebration, or even four or six, especially for a Sunday Mass or a holy day of obligation. If the Diocesan Bishop celebrates, then seven candles should be used. Also on or close to the altar, there is to be a cross with a figure of Christ crucified. The candles and the cross adorned with a figure of Christ crucified may also be carried in the Entrance Procession. On the altar itself may be placed the Book of the Gospels, distinct from the book of other readings, unless it is carried in the Entrance Procession. (GIRM 117) Introductory Rites The rites preceding the Liturgy of the Word, namely the Entrance, Greeting, Act of Penitence, Kyrie, Gloria, and Collect, have the character of a beginning, introduction, and preparation. Their purpose is to ensure that the faithful who come together as one establish communion and dispose themselves to listen properly to God’s word and to celebrate the Eucharist worthily. In certain celebrations that are combined with Mass according to the norms of the liturgical books, the Introductory Rites are omitted or performed in a particular way. (GIRM 46) Once the people have gathered, the priest and ministers, clad in the sacred vestments, go in procession to the altar in this order: a. The thurifer carrying a thurible with burning incense, if incense is used; b. The ministers who carry lighted candles, and between them an acolyte or other minister with the cross; c. The acolytes and the other ministers; d. A deacon [GIRM 171] and in his absence a lector, who may carry the Book of the Gospels (though not the Lectionary), which should be slightly elevated; f. The priest who is to celebrate the Mass. If incense is used, before the procession begins, the priest puts some in the thurible and blesses it with the Sign of the Cross without saying anything. (GIRM 120) Liturgy of the Word The main part of the Liturgy of the Word is made up of the readings from Sacred Scripture together with the chants occurring between them. The homily, Profession of Faith, and Prayer of the Faithful, however, develop and conclude this part of the Mass. For in the readings, as explained by the homily, God speaks to his people, opening up to them the mystery of redemption and salvation and offering them spiritual nourishment; and Christ himself is present in the midst of the faithful through his word. By their silence and singing the people make God’s word their own, and they also affirm their adherence to it by means of the Profession of Faith. Finally, having been nourished by it, they pour out their petitions in the Prayer of the Faithful for the needs of the entire Church and for the salvation of the whole world. The Liturgy of the Word is to be celebrated in such a way as to promote meditation, and so any sort of haste that hinders recollection must clearly be avoided. During the Liturgy of the Word, it is also appropriate to include brief periods of silence, accommodated to the gathered assembly, in which, at the prompting of the Holy Spirit, the word of God may be grasped by the heart and a response through prayer may be prepared. It may be appropriate to observe such periods of silence, for example, before the Liturgy of the Word itself begins, after the first and second reading, and lastly at the conclusion of the homily. (GIRM 55-56) The reprobated practice by which Priests, Deacons or the faithful here and there alter or vary at will the texts of the Sacred Liturgy that they are charged to pronounce, must cease. (RS 59) In the celebration of Mass, the Liturgy of the Word and the Liturgy of the Eucharist are intimately connected to one another, and form one single act of worship. For this reason it is not licit to separate one of these parts from the other and celebrate them at different times or places. Nor is it licit to carry out the individual parts of Holy Mass at different times of the same day. (RS 60) It is also illicit to omit or to substitute the prescribed biblical readings on one’s own initiative, and especially "to substitute other, non-biblical texts for the readings and responsorial Psalm, which contain the word of God." Within the celebration of the Sacred Liturgy, the reading of the Gospel, which is "the high point of the Liturgy of the Word," is reserved by the Church’s tradition to an ordained minister. Thus it is not permitted for a layperson, even a religious, to proclaim the Gospel reading in the celebration of Holy Mass, nor in other cases in which the norms do not explicitly permit it. (RS 62-63) Alleluia The Alleluia or the verse before the Gospel must be sung, and during it all stand. (The Introduction to the Lectionary, 23).   The Alleluia or verse before the Gospel may be omitted if they are not sung. (GIRM 63 c) Homily The priest, standing at the chair or at the ambo itself or, when appropriate, in another suitable place, gives the homily. When the homily is completed, a period of silence may be observed.   The Sequence, which is optional except on Easter Sunday and on Pentecost Day, is sung before the Alleluia.   ". . . generally speaking it is inadvisable to continue such customs (beginning or ending the homily with a sign of the cross) because they have their origin in preaching outside Mass. The homily is part of the liturgy; the people have already blessed themselves and received the greeting at the beginning of Mass. It is better, then, not to have a repetition before or after the homily." (Notitiae vol. 9 [1973])   The homily, which is given in the course of the celebration of Holy Mass and is a part of the Liturgy itself, "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. 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." (RS 64)   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. (RS 66)   If the need arises for the gathered faithful to be given instruction or testimony by a layperson in a church concerning the Christian life, it is altogether preferable that this be done outside Mass. Nevertheless, for serious reasons it is permissible that this type of instruction or testimony be given after the Priest has proclaimed the Prayer After Communion. This should not become a regular practice, however. Furthermore, these instructions and testimony should not be of such a nature that they could be confused with the homily, nor is it permissible to dispense with the homily on their account. (RS 74) Creed The Creed is sung or recited by the priest together with the people (cf. GIRM 68) with everyone standing. At the words et incarnatus est (by the power of the Holy Spirit . . .became man) all make a profound bow; but on the Solemnities of the Annunciation and of the Nativity of the Lord, all genuflect.   "The Apostles’ Creed is permitted as an option to the Nicene Creed, especially during Lent and the Easter season." (Ordo Missae 2002, 19)   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. Liturgy of the Eucharist At the Last Supper Christ instituted the Paschal Sacrifice and banquet by which the Sacrifice of the Cross is continuously made present in the Church whenever the priest, representing Christ the Lord, carries out what the Lord himself did and handed over to his disciples to be done in his memory. For Christ took the bread and the chalice and gave thanks; he broke the bread and gave it to his disciples, saying, "Take, eat, and drink: this is my Body; this is the cup of my Blood. Do this in memory of me." Accordingly, the Church has arranged the entire celebration of the Liturgy of the Eucharist in parts corresponding to precisely these words and actions of Christ: 1. At the Preparation of the Gifts, the bread and the wine with water are brought to the altar, the same elements that Christ took into his hands. 2. In the Eucharistic Prayer, thanks is given to God for the whole work of salvation, and the offerings become the Body and Blood of Christ. 3. Through the fraction and through Communion, the faithful, though they are many, receive from the one bread the Lord’s Body and from the one chalice the Lord’s Blood in the same way the Apostles received them from Christ’s own hands. (GIRM 72) Preparation of the Gifts The offerings that Christ’s faithful are accustomed to present for the Liturgy of the Eucharist in Holy Mass are not necessarily limited to bread and wine for the eucharistic celebration, but may also include gifts given by the faithful in the form of money or other things for the sake of charity toward the poor. Moreover, external gifts must always be a visible expression of that true gift that God expects from us: a contrite heart, the love of God and neighbor by which we are conformed to the sacrifice of Christ, who offered himself for us. For in the Eucharist, there shines forth most brilliantly that mystery of charity that Jesus brought forth at the Last Supper by washing the feet of the disciples. In order to preserve the dignity of the Sacred Liturgy, in any event, the external offerings should be brought forward in an appropriate manner. Money, therefore, just as other contributions for the poor, should be placed in an appropriate place which should be away from the eucharistic table. Except for money and occasionally a minimal symbolic portion of other gifts, it is preferable that such offerings be made outside the celebration of Mass. (RS 70) The bread used in the celebration of the Most Holy Eucharistic Sacrifice must be unleavened, purely of wheat, and recently made so that there is no danger of decomposition. It follows therefore that bread made from another substance, even if it is grain, or if it is mixed with another substance different from wheat to such an extent that it would not commonly be considered wheat bread, does not constitute valid matter for confecting the Sacrifice and the Eucharistic Sacrament. It is a grave abuse to introduce other substances, such as fruit or sugar or honey, into the bread for confecting the Eucharist. Hosts should obviously be made by those who are not only distinguished by their integrity, but also skilled in making them and furnished with suitable tools. (RS 48) Eucharistic Prayer Now the center and summit of the entire celebration begins: namely, the Eucharistic Prayer, that is, the prayer of thanksgiving and sanctification. The priest invites the people to lift up their hearts to the Lord in prayer and thanksgiving; he unites the congregation with himself in the prayer that he addresses in the name of the entire community to God the Father through Jesus Christ in the Holy Spirit. Furthermore, the meaning of the Prayer is that the entire congregation of the faithful should join itself with Christ in confessing the great deeds of God and in the offering of Sacrifice. The Eucharistic Prayer demands that all listen to it with reverence and in silence. (GIRM 78)   Only those Eucharistic Prayers are to be used which are found in the Roman Missal or are legitimately approved by the Apostolic See, and according to the manner and the terms set forth by it. "It is not to be tolerated that some Priests take upon themselves the right to compose their own Eucharistic Prayers" or to change the same texts approved by the Church, or to introduce others composed by private individuals. (RS 51)   The proclamation of the Eucharistic Prayer, which by its very nature is the climax of the whole celebration, is proper to the Priest by virtue of his Ordination. It is therefore an abuse to proffer it in such a way that some parts of the Eucharistic Prayer are recited by a Deacon, a lay minister, or by an individual member of the faithful, or by all members of the faithful together. The Eucharistic Prayer, then, is to be recited by the Priest alone in full. (RS 52)   While the Priest proclaims the Eucharistic Prayer "there should be no other prayers or singing, and the organ or other musical instruments should be silent," except for the people’s acclamations that have been duly approved, as described below. (RS 53)   In some places there has existed an abuse by which the Priest breaks the host at the time of the consecration in the Holy Mass. This abuse is contrary to the tradition of the Church. It is reprobated and is to be corrected with haste. (RS 55)   The mention of the name of the Supreme Pontiff and the diocesan Bishop in the Eucharistic Prayer is not to be omitted, since this is a most ancient tradition to be maintained, and a manifestation of ecclesial communion. For "the coming together of the eucharistic community is at the same time a joining in union with its own Bishop and with the Roman Pontiff." (RS 56)   During the liturgy of the Eucharist, only the presiding celebrant remains at the altar. The assembly of the faithful take their place in the church outside the presbyterium (sanctuary), which is reserved for the celebrant or concelebrants and altar ministers. (Notitiae 17 [1981], 61).

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