Collaboration of the non-ordained

Practical provisions

1. Need for an Appropriate Terminology
2. The Ministry of the Word
3. The Homily
4. The Parish Priest and the Parish
5. The Structures of Collaboration in the Particular Church
6. Liturgical Celebrations
7. Sunday Celebrations in the Absence of a Priest
8. The Extraordinary Minister of Holy Communion
9. The Apostolate to the Sick
10. Assistance at Marriages
11. The Minister of Baptism
12. Leading the Celebration at Funerals
13. Necessary Selection and Adequate Formation

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 (officies) and non-ordained (functions) munera 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, § 356 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 Word59

§ 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" 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 establishes the conditions under which competent authority may admit the non-ordained faithful to preach in ecclesia vel oratorio. The use of the expression admitti possunt 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 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.

Article 3: The Homily

§ 1. The homily, being an eminent form of preaching, qua per anni liturgici cursum ex textu sacro fidei mysteria et normae vitae christianae exponuntia,68 also forms part of the liturgy.

The homily, therefore, during the celebration of the Holy Eucharist, must be reserved to the sacred minister, Priest or Deacon69 to the exclusion of the non-ordained faithful, even if these should have responsibilities as "pastoral assistants" or catechists in whatever type of community or group. This exclusion is not based on the preaching ability of sacred ministers nor their theological preparation, but on that function which is reserved to them in virtue of having received the Sacrament of Holy Orders. For the same reason the diocesan Bishop cannot validly dispense from the canonical norm70 since this is not merely a disciplinary law but one which touches upon the closely connected functions of teaching and sanctifying.

For the same reason, the practice, on some occasions, of entrusting the preaching of the homily to seminarians or theology students who are not clerics71 is not permitted. Indeed, the homily should not be regarded as a training for some future ministry.

All previous norms which may have admitted the non-ordained faithful to preaching the homily during the Holy Eucharist are to be considered abrogated by canon 767, § 1.72

§ 2. A form of instruction designed to promote a greater understanding of the liturgy, including personal testimonies, or the celebration of eucharistic liturgies on special occasions (e.g. day of the Seminary, day of the sick etc.) is lawful, of in harmony with liturgical norms, should such be considered objectively opportune as a means of explicating the regular homily preached by the celebrant priest. Nonetheless, these testimonies or explanations may not be such so as to assume a character which could be confused with the homily.

§ 3. As an expositional aide and providing it does not delegate the duty of preaching to others, the celebrant minister may make prudent use of "dialogue" in the homily, in accord with the liturgical norms.73

§ 4. Homilies in non-eucharistic liturgies may be preached by the non-ordained faithful only when expressly permitted by law and when its prescriptions for doing so are observed.

§ 5. In no instance may the homily be entrusted to priests or deacons who have lost the clerical state or who have abandoned the sacred ministry.74

Article 4: The Parish Priest and the Parish

The non-ordained faithful, as happens in many worthy cases, may collaborate effectively in the pastoral ministry of clerics in parishes, health care centres, charitable and educational institutions, prisons, Military Ordinariates etc. Provisions regulating such extraordinary form of collaboration are provided by Canon 517, § 2.

§ 1. The right understanding and application of this canon, according to which "si ob sacerdotum penuriam Episcopus dioecesanus aestimaverit participationem in exercitio curae pastoralis paroeciae concredendam esse diacono aliive personae sacerdotali charactere non insignate aut personarum communitati, sacerdotem constitat aliquem qui, potestatibus facultatibus parochi instructus curam pastoralem moderetur", requires that this exceptional provision be used only with strict adherence to conditions contained in it. These are:

a) ob sacerdotum penuriam and not for reasons of convenience or ambiguous "advancement of the laity", etc.;

b) this is participatio in exercitio curae pastoralis and not directing, coordinating, moderating or governing the Parish; these competencies, according to the canon, are the competencies of a priest alone.

Because these are exceptional cases, before employing them, other possibilities should be availed of, such as using of the services of retired priests still capable of such service, or entrusting several parishes to one priest or to a coetus sacerdotum.75

In any event, the preference which this canon gives to deacons cannot be overlooked.

The same canon, however, reaffirms that these forms of participation in the pastoral care of parishes cannot, in any way, replace the office of Parish Priest. The same canon decrees that "Episcopus dioecesanus (...) sacerdotem constituat aliquem qui potestatibus et facultatibus parochi instructus, curam pastoralem moderetur." Indeed, the office of Parish Priest can be assigned validly only to a priest (cf. Canon 521, § 1) even in cases where there is a shortage of clergy.76

§ 2. In the same regard, it must be noted that the Parish Priest is the Pastor proper to the parish entrusted to him77 and remains such until his pastoral office shall have ceased.78

The presentation of resignation at the age of 75 by a Parish Priest does not of itself (ipso iure) terminate his pastoral office. Such takes effect only when the diocesan Bishop, following prudent consideration of all the circumstances, shall have definitively accepted his resignation in accordance with Canon 538, § 3 and communicated such to him in writing.79 In the light of those situations where scarcity of priests exists, the use of special prudence in this matter would be judicious.

In view of the right of every cleric to exercise the ministry proper to him, and in the absence of any grave health or disciplinary reasons, it should be noted that having reached the age of 75 does not constitute a binding reason for the diocesan Bishop to accept a Parish Priest's resignation. This also serves to avoid a functional concept of the Sacred Ministry.80

Article 5: The Structures of Collaboration in the Particular Church

These structures, so necessary to that ecclesial renewal called for by the Second Vatican Council have produced many positive results and have been codified in canonical legislation. They represent a form of active participation in the life and mission of the Church as communion.

§ 1. The norms of the Code with regard to the Council of Priests (Presbyteral Council) specifies those priests who can be its members.81 Because the Council of Priests is founded on the common participation of the Bishop and his priests in the same priesthood and ministry, member ship in it is reserved to priests alone.82

Deacons, non-ordained members of the faithful, even if collaborators with the Sacred Ministers, and those priests who have lost the clerical state or who have abandoned the Sacred Ministry do not have either an active or a passive voice in the Council of Priests.

§ 2. Diocesan and parochial Pastoral Councils83 and Parochial Finance Councils,84 of which non-ordained faithful are members, enjoy a consultative vote only and cannot in any way become deliberative structures. Only those faithful who possess the qualities prescribed by the canonical norms85 may be elected to such responsibilities.

§ 3. It is for the Parish Priest to preside at parochial councils. They are to be considered invalid, and hence null and void, any deliberations entered into, (or decisions taken), by a parochial council which has not been presided over by the Parish Priest or which has assembled contrary to his wishes.86

§ 4. Diocesan councils may properly and validly express their consent to an act of the Bishop only in those cases in which the law expressly requires such consent.

§ 5. Given the local situation Ordinaries may avail themselves of special study groups or of groups of experts to examine particular questions. Such groups, however, cannot be constituted as structures parallel to diocesan presbyteral or pastoral councils nor indeed to those diocesan structures regulated by the universal law of the Church in Canons 536, § 1 and 537.87 Neither may such a group deprive these structures of their lawful authority. Where structures of this kind have arisen in the past because of local custom or through special circumstances, those measures deemed necessary to conform such structures to the current universal law of the Church must be taken.

§ 6. The Vicars forane, sometimes called deans, archpriests, or by suchlike titles, and those called "assistant vicars", "assistant dean", etc., must always be priests.88 The non-ordained faithful cannot be validly appointed to these offices.

Article 6: Liturgical Celebrations

§ 1. Liturgical actions must always clearly manifest the unity of the People of God as a structured communion.89 Thus there exists a close link between the ordered exercise of liturgical action and the reflection in the liturgy of the Church's structured nature.

This happens when all participants, with faith and devotion, discharge those roles proper to them.

§ 2. To promote the proper identity (of various roles) in this area, those abuses which are contrary to the provisions of canon 907 are to be eradicated. In eucharistic celebrations deacons and non-ordained members of the faithful may not pronounce prayers - e.g. especially the eucharistic prayer, with its concluding doxology - or any other parts of the liturgy reserved to the celebrant priest. Neither may deacons or non-ordained members of the faithful use gestures or actions which are proper to the same priest celebrant. It is a grave abuse for any member of the non-ordained faithful to "quasi preside" at the Mass while leaving only that minimal participation to the priest which is necessary to secure validity.

In the same way, the use of sacred vestments which are reserved to priests or deacons (stoles, chasubles or dalmatics) at liturgical ceremonies by non-ordained members of the faithful is clearly unlawful.

Every effort must be made to avoid even the appearance of confusion which can spring from anomalous liturgical practices. As the sacred ministers are obliged to wear all of the prescribed liturgical vestments so too the non-ordained faithful may not assume that which is not proper to them.

To avoid any confusion between sacramental liturgical acts presided over by a priest or deacon, and other acts which the non-ordained faithful may lead, it is always necessary to use clearly distinct ceremonials, especially for the latter.

Article 7: Sunday Celebrations in the Absence of a Priest

§ 1. In some places in the absence of priests or deacons,90 non-ordained members of the faithful lead Sunday celebrations. In many instances, much good derives for the local community from this useful and delicate service when it is discharged in accordance with the spirit and the specific norms issued by the competent ecclesiastical authority.91 A special mandate of the Bishop is necessary for the non-ordained members of the faithful to lead such celebrations. This mandate should contain specific instructions with regard to the term of applicability, the place and conditions in which it is operative, as well as indicate the priest responsible for overseeing these celebrations.

§ 2. It must be clearly understood that such celebrations are temporary solutions and the text used at them must be approved by the competent ecclesiastical authority.92 The practice of inserting into such celebrations elements proper to the Holy Mass is prohibited. So as to avoid causing error in the minds of the faithful,93 the use of the eucharistic prayers, even in narrative form, at such celebrations is forbidden. For the same reasons, it should be emphasised for the benefit of those participating, that such celebrations cannot substitute for the eucharistic Sacrifice and that the obligation to attend mass on Sunday and Holy days y obligation is satisfied only by attendance at Holy Mass.94 In cases where distance or physical conditions are not an obstacle, every effort should be made to encourage and assist the faithful to fulfil this precept.

Article 8: The Extraordinary Minister of Holy Communion

The non-ordained faithful already collaborate with the sacred ministers in diverse pastoral situations since "This wonderful gift of the Eucharist, which is the greatest gift of all, demands that such an important mystery should be increasingly better known and its saving power more fully shared".95

Such liturgical service is a response to the objective needs of the faithful especially those of the sick and to those liturgical assemblies in which there are particularly large numbers of the faithful who wish to receive Holy Communion.

§ 1. The canonical discipline concerning extraordinary ministers of Holy Communion must be correctly applied so as to avoid generating confusion. The same discipline establishes that the ordinary minister of Holy Communion is the Bishop, the Priest and the the Deacon.96 Extraordinary ministers of Holy Communion are those instituted as acolytes and the faithful so deputed in accordance with Canon 230, § 3.97

A non-ordained member of the faithful, in cases of true necessity, may be deputed by the diocesan bishop, using the appropriate form of blessing for these situation, to act as an extraordinary minister to distribute Holy Communion outside of liturgical celebrations ad actum vel ad tempus or for a more stable period. In exceptional cases or in un foreseen circumstances, the priest presiding at the liturgy may authorize such ad actum.98

§ 2. Extraordinary ministers may distribute Holy Communion at eucharistic celebrations only when there are no ordained ministers present or when those ordained ministers present at a liturgical celebration are truly unable to distribute Holy Communion.99 They may also exercise this function at eucharistic celebrations where there are particularly large numbers of the faithful and which would be excessively prolonged because of an insufficient number of ordained ministers to distribute Holy Communion. 100

This function is supplementary and extraordinary 101 and must be exercised in accordance with the norm of law. It is thus useful for the diocesan bishop to issue particular norms concerning extraordinary ministers of Holy Communion which, in complete harmony with the universal law of the Church, should regulate the exercise of this function in his diocese. Such norms should provide, amongst other things, for matters such

as the instruction in eucharistic doctrine of those chosen to be extraordinary ministers of Holy Communion, the meaning of the service they provide, the rubrics to be observed, the reverence to be shown for such an august Sacrament and instruction concerning the discipline on admission to Holy Communion.

To avoid creating confusion, certain practices are to be avoided and eliminated where such have emerged in particular Churches:

• extraordinary ministers receiving Holy Communion apart from the other faithful as though concelebrants;
• association with the renewal of promises made by priests at the Chrism Mass on Holy Thursday, as well as other categories of faithful who renew religious vows or receive a mandate as extraordinary ministers of Holy Communion;
• the habitual use of extraordinary ministers of Holy Communion at Mass thus arbitrarily extending the concept of "a great number of the faithful".

Article 9: The Apostolate to the Sick

§ 1. In this area, the non-ordained faithful can often provide valuable collaboration. 102 Innumerable works of charity to the sick are constantly provided by the non-ordained faithful either individually or through community apostolates. These constitute an important Christian presence to sick and suffering of the greatest importance. The non-ordained faithful particularly assist the sick by being with them in difficult moments, encouraging them to receive the Sacraments of Penance and the Anointing of the Sick, by helping them to have the disposition to make a good individual confession as well as to prepare them to receive the Anointing of the Sick. In using sacramentals, the non-ordained faithful should ensure that these are in no way regarded as sacraments whose administration is proper and exclusive to the Bishop and to the priest. Since they are not priests, in no instance may the non-ordained perform anointings either with the Oil of the Sick or ony other oil.

§ 2. With regard to the administration of this sacrament, ecclesiastical legislation reiterates the theologically certain doctrine and the age old usage of the Church 103 which regards the priest as its only valid minister. 104 This norm is completely coherent with the theological mystery signified and realized by means of priestly service.

It must also be affirmed that the reservation of the ministry of Anointing to the priest is related to the connection of this sacrament to the forgiveness of sin and the worthy reception of the Holy Eucharist. No other person may act as ordinary or extraordinary minister of the sacrament since such constitutes simulation of the sacrament. 105

Article 10: Assistance at Marriages

§ 1. The possibility of delegating the non-ordained faithful to assist at marriages may prove necessary in special circumstances where there is a grave shortage of sacred ministers.

This possibility, however, is subject to the verification of three conditions. The diocesan Bishop, may concede this delegation only in cases where there are no priests or deacons available and after he shall have obtained for his own diocese a favourable votum from the Conference of Bishops and the necessary permission of the Holy See. 106

§ 2. In such cases, the canonical norms concerning the validity of delegation, 107 the suitability, capacity and attitude of the non-ordained faithful must be observed. 108

§ 3. With the exception of an extraordinary case due to the absolute absence of both Priests and Deacons who can assist at marriages provided for in Canon 1112 of the Code of Canon Law, no ordained minister may authorize the non-ordained faithful for such assistance. Neither may an ordained minister authorize the non-ordained faithful to ask or receive matrimonial consent according to the norm of Canon 1108 § 2.

Article 11: The Minister of Baptism

Particularly praiseworthy is the faith with which many Christians, in painful circumstances of persecution, or in missionary territories or in special cases of necessity, have afforded and continue to afford the Sacrament of Baptism to new generations of Christians in the absence of ordained ministers.

Apart from cases of necessity, canonical norms permit the non ordained faithful to be designated as extraordinary ministers of Baptism 109 should there be no ordinary minister or in cases where he is impeded. 110 Care should be taken however to avoid too extensive an interpretation of this provision and such a faculty should not be conceded in an habitual form.

Thus, for example, that absence or the impediment of a sacred minister which renders licit the deputation of the lay faithful to act as an extraordinary minister of Baptism, cannot be defined in terms of the ordinary minister's excessive workload, or his non-residence in the territory of the parish, nor his non-availability on the day on which the parents wish the Baptism to take place. Such reasons are insufficient for the delegation of the non ordained faithful to act as extraordinary ministers of Baptism.

Article 12: Leading the Celebration at Funerals

In the present circumstances of growing dechristianization and of abandonment of religious practice, death and the time of obsequies can be one of the most opportune pastoral moments in which the ordained minister can meet with the non-practising members of the faithful.

It is thus desirable that Priests and Deacons, even at some sacrifice to themselves, should preside personally at funeral rites in accordance with local custom, so as to pray for the dead and be close to their families, thus availing of an opportunity for appropriate evangelization.

The non-ordained faithful may lead the ecclesiastical obsequies provided that there is a true absence of sacred ministers and that they adhere to the prescribed liturgical norms. 111 Those so deputed should be well prepared both doctrinally and liturgically.

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.