[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]
[146.] There can be no substitute whatsoever for the ministerial Priesthood. For if a Priest is lacking in the community, then the community lacks the exercise and sacramental function of Christ the Head and Shepherd, which belongs to the essence of its very life.[247] For “the only minister who can confect the sacrament of the Eucharist in persona Christi is a validly ordained Priest”.[248]
[147.] When the Church’s needs require it, however, if sacred ministers are lacking, lay members of Christ’s faithful may supply for certain liturgical offices according to the norm of law.[249] Such faithful are called and appointed to carry out certain functions, whether of greater or lesser weight, sustained by the Lord’s grace. Many of the lay Christian faithful have already contributed eagerly to this service and still do so, especially in missionary areas where the Church is still of small dimensions or is experiencing conditions of persecution,[250] but also in areas affected by a shortage of Priests and Deacons.
[149.] More recently, in some dioceses long since evangelized, members of Christ’s lay faithful have been appointed as “pastoral assistants”, and among them many have undoubtedly served the good of the Church by providing assistance to the Bishop, Priests and Deacons in the carrying out of their pastoral activity. Let care be taken, however, lest the delineation of this function be assimilated too closely to the form of pastoral ministry that belongs to clerics. That is to say, attention should be paid to ensuring that “pastoral assistants do not take upon themselves what is proper to the ministry of the sacred ministers.
1. The Extraordinary Minister of Holy Communion
[154.] As has already been recalled, “the only minister who can confect the Sacrament of the Eucharist in persona Christi is a validly ordained Priest”.[254] Hence the name “minister of the Eucharist” belongs properly to the Priest alone. Moreover, also by reason of their sacred Ordination, the ordinary ministers of Holy Communion are the Bishop, the Priest and the Deacon,[255] to whom it belongs therefore to administer Holy Communion to the lay members of Christ’s faithful during the celebration of Mass. In this way their ministerial office in the Church is fully and accurately brought to light, and the sign value of the Sacrament is made complete.
[155.] In addition to the ordinary ministers there is the formally instituted acolyte, who by virtue of his institution is an extraordinary minister of Holy Communion even outside the celebration of Mass. If, moreover, reasons of real necessity prompt it, another lay member of Christ’s faithful may also be delegated by the diocesan Bishop, in accordance with the norm of law,[256] for one occasion or for a specified time, and an appropriate formula of blessing may be used for the occasion. This act of appointment, however, does not necessarily take a liturgical form, nor, if it does take a liturgical form, should it resemble sacred Ordination in any way. Finally, in special cases of an unforeseen nature, permission can be given for a single occasion by the Priest who presides at the celebration of the Eucharist.[257]
[156.] This function is to be understood strictly according to the name by which it is known, that is to say, that of extraordinary minister of Holy Communion, and not “special minister of Holy Communion” nor “extraordinary minister of the Eucharist” nor “special minister of the Eucharist”, by which names the meaning of this function is unnecessarily and improperly broadened.
[157.] If there is usually present a sufficient number of sacred ministers for the distribution of Holy Communion, extraordinary ministers of Holy Communion may not be appointed. Indeed, in such circumstances, those who may have already been appointed to this ministry should not exercise it. The practice of those Priests is reprobated who, even though present at the celebration, abstain from distributing Communion and hand this function over to laypersons.[258]
[158.] Indeed, the extraordinary minister of Holy Communion may administer Communion only when the Priest and Deacon are lacking, when the Priest is prevented by weakness or advanced age or some other genuine reason, or when the number of faithful coming to Communion is so great that the very celebration of Mass would be unduly prolonged.[259] This, however, is to be understood in such a way that a brief prolongation, considering the circumstances and culture of the place, is not at all a sufficient reason.
[116] Cf. Pope John Paul II, Allocution to the Conference of Bishops of the Antilles, 7 May 2002, n. 2: AAS 94 (2002) pp. 575-577; Post-Synodal Apostolic Exhortation, Christifideles laici, 30 December 1988, n. 23: AAS 81 (1989) pp. 393-521, here pp. 429-431; Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio, 15 August 1997, Theological Principles, n. 4: AAS 89 (1997) pp. 860-861.
[247] Cf. Congregation for the Clergy, and others, Instruction, Ecclesiae de mysterio, Theological Principles, n. 3: AAS 89 (1997) p. 859.
[248] Cf. Code of Canon Law, can. 900 § 1; cf. Fourth Lateran Ecumenical Council, 11-30 November 1215, Chapter 1: DS802; Pope Clement VI, Letter to Mekhitar, Catholicos of the Armenians, Super quibusdam, 29 September 1351: DS 1084; Ecumenical Council of Trent, Sessio XXIII, 15 July 1563, Doctrine and Canons on Sacred Orders., Chapter 4: DS 1767-1770; Pope Pius XII, Encyclical Letter, Mediator Dei: AAS 39 (1947) p. 553.
[249] Cf. Code of Canon Law, can. 230 § 3; Pope John Paul II, Allocution during a Symposium concerning the collaboration of laypersons in the pastoral ministry of Priests, 22 April 1994, n. 2: L’Osservatore Romano, 23 April 1994; Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio, Prooemium: AAS 89 (1997) pp. 852-856.
[250] Cf. Pope John Paul II, Encyclical Letter, Redemptoris missio, nn. 53-54: AAS 83 (1991) pp. 300-302; Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio, Prooemium: AAS 89 (1997) pp. 852-856.
[254] Cf. Code of Canon Law, can. 900 § 1.
[255] Cf. ibidem, can. 910 § 1; cf. also Pope John Paul II, Letter, Dominicae Cenae, n. 11: AAS 72 (1980) p. 142; Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio, Practical Provisions, art. 8 § 1: AAS 89 (1997) pp. 870-871.
[256] Cf. Code of Canon Law, can. 230 § 3.
[257] Cf. S. Congregation for the Discipline of the Sacraments, Instruction, Immensae caritatis, prooemium: AAS 65 (1973) p. 264; Pope Paul VI, Apostolic Letter (Motu Proprio), Ministeria quaedam, 15 August 1972: AAS 64 (1972) p. 532; Missale Romanum, Appendix III: Ritus ad deputandum ministrum sacrae Communionis ad actum distribuendae, p. 1253; Congregation for the Clergy et al., Instruction, Ecclesiae de mysterio, Practical Provisions, art. 8 § 1: AAS 89 (1997) p. 871.
[258] S. Congregation for the Sacraments and Divine Worship, Instruction, Inaestimabile donum, n. 10: AAS 72 (1980) p. 336; Pontifical Commission for the Authentic Interpretation of the Code of Canon Law, Response to dubium, 11 July 1984: AAS 76 (1984) p. 746.
The competent Vatican congregation for those who attend the 1962 Mass is the Ecclesia Dei Commission, therefore nothing from the Congregation of Divine Worship applies to the 1962 Mass.
There is to be no "mixing of rites" according to the Vatican.
Any of the novelties foisted on the laity after the Second Vatican Council have no place at the Traditional Latin Mass.
"Again, this isn't my fight. In fact, I appreciate any effort by the Novus Ordo to make people seek refuge with the SSPX or Independent chapels. If you can live with a Latin-ized Novus Ordo, that's your problem."
Exactly. Why are you broadcasting this? This is NOT the norm at any indult Mass I attend; in fact, many would stop attending if such novelties became the norm. Then the SSPX and independent chapels would be full.
I suspect as much will happen when things are regularized under this pontificate of Pope Benedict XVI with the SSPX.