Tabulation of Most Common and Serious Liturgical Abuses
The kinds of Liturgical abuses tabulated below are subject to ENFORCEMENT ACTION(click here for additional information) in accordance with Canon Law should they persist.
The following links are also given below:
The preceding can be found at the anchor Page titled Poisoned Waters, which was developed to inform people of the threat to an Authentic Human Ecology posed by the various groups [like Call To Action (CTA)] and individuals (and their underlying attitudes and motives) promoting such Liturgical abuses.
| Joseph of Nazareth |
Human Ecology |Founts of Wisdom| Pure San Antonio |
You may also visit these other anchor Pages at Eingedi:
| Vineyards of Eingedi|
|Culture of Death|
Now, on with the gory details
NOTE: Click on the blue-colored links in the column of Document Citations below to view that particular citation. Once there, return to the Table by clicking the blue link in that particlar Citation's yellow text box.
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Violation |
Church Document and/or Canon Law Citation |
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Changing words of fixed prayers |
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Use of "gender neutral"/"inclusive" language in Scripture readings or Creed |
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General, sacramental absolution given during the Penitential Rite during the Mass; and/or, outside of Mass, merely because, although confessors are available, there are a large number of penitents |
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Use of a translation that has not been approved by both the US Bishops and the Holy See for Liturgical use in the US |
CIC/83 838 |
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Omitting Homily on a Sunday of Holy Day of Obligation |
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Homily given by someone other than a Bishop, Priest, or Deacon at Mass |
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Someone gives talk in place of Homily on Sunday or Holy Day of Obligation |
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The Creed is not said on a Sunday or Solemnity |
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Apostles' Creed used in place of Nicene Creed at a Mass for adults |
Sacramentary |
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Failure of Priest to wash hands at beginning of Liturgy of the Eucharist |
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People say parts of Eucharistic prayer which are reserved to Priest, such as Per ipsum ("Through him, with him, in him...") |
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Priest uses unapproved Eucharistic Prayer or changes words of consecration |
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Recipe for altar bread includes ingredients other than flour and water in the dough (except in an Eastern rite parish) |
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Use of Communion Hosts which leave many crumbs |
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People at altar receiving Communion at same time as Priest |
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Outside of health reasons, Priest fails to distribute Communion, leaving task to Deacons and/or Eucharistic Ministers |
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Refusal of Minister or Priest a person's right to choose whether to receive Host on tongue or in hands (in cases other than Communion by instinction) |
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Extraordinary ministers and altar servers forced by Priest to receive Host in hand |
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Chalice containing Precious Blood picked up by Communicants from altar or table |
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Consecrated Hosts picked up by Communicants from altar or table |
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Communion given to Protestants apart from special circumstances indicated in Code of Canon Law |
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Children refused First Confession before First Communion |
CIC/83 914 |
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Precious Blood poured down sink or sacrarium |
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Chalice containing Precious Blood is made of absorbent material, such as unglazed clay, or an ungilded and corrosion-prone material, such as silver |
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Failure of Priest to carefully and reverently collect and consume or dissolve any particles from Hosts during purification of vessels |
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Failure of Priest to reverently dissolve any drops of Precious Blood |
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Failure to consume remainder of Precious Blood (unless it is being taken to the sick) |
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USE of altar or main part of the church (ie, the "liturgical space," as some insist on calling it) for purposes other than (or in addition to) divine Worship |
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Use of baskets to hold consecrated Hosts |
ID element 16 |
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Location (ie, removal) of Tabernacle to hard-to-find, out-of-the way chapel |
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Images of saints lacking in church |
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People standing during the consecration and Eucharistic Prayer due to absence of kneelers |
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Failure of Priest to genuflect at appropriate junctures in Liturgy (particularly Liturgy of the Eucharist) |
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Failure of people, either on own initiative or at "invitation," to kneel, following conclusion of Sanctus ("Holy, Holy, Holy....") and through conclusion of Great Amen |
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People stand around altar holding hands during consecration |
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People imitate gestures made by Priest that are appropriate for his role alone |
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Dancing of ANY kind (ie, "Liturgical Dance) performed during liturgical service |
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Use of blue as Liturgical color in Advent or Lent |
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Washing of women's feet on Holy Thursday |
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Acronym |
Document Name (Latin) |
Common Name |
Date Issued |
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CIC/83 |
Codex Iuris Canonici |
Code of Canon Law |
1983 |
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ICP |
Instruction on Certain Questions Regarding the Collaboration of the Non-Ordained Faithful in the Sacred Ministry of Priest |
1997 |
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ID |
Inaestimabile Donum |
1980 |
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GIRM |
General Instruction to the Roman Missal |
1970 |
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AGI |
Appendix to the General Instruction for Dioceses in the United States |
1970??? |
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PS |
Paschales Solemnitatis |
On the Preparation and Celebration of the Easter Feasts |
1988 |
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DC |
Dominae Cenae |
On the Mystery and Worship of the Eucharist |
1980 |
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MS |
Misericordiam Suam |
Introduction to the New Order of Penance |
1974 |
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HLS |
"This Holy and Living Sacrifice: Directory for the Celebration and Reception of Communion under Both Kinds" Issued by US Bishops and approved by Holy See |
1984 |
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846.1
The liturgical books approved by the competent authority are to be faithfully observed in the celebration of the sacraments; therefore, no one on personal authority may add, remove, or change anything in them |
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838
The supervision of the sacred Liturgy depends solely on the authority of the Church which resides in the Apostolic See and, in accord with the law, the diocesan bishop It is for the Apostolic See to order the sacred liturgy of the universal Church, to publish liturgical books, to review their translations into the vernacular languages, and to see that liturgical ordinances are faithfully observed everywhere It pertains to the [national] conferences of bishops to prepare translations of the liturgical books into the vernacular languages, with the appropriate adaptations within the limits defined in the liturgical books themselves, and to publish them with the prior review by the Holy See. It pertains to the diocesan bishop in the church entrusted to him, within the limits of his competence, to issue liturgical norms by which all are bound |
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element 12
The priest...cannot consider himself a "proprietor" who can make free use of the liturgical text and of the sacred rite as if it were his own property, in such a way as to stamp it with his own arbitrary personal style. At times this latter might seem effective, and it may better correspond to subjective piety; nevertheless, it is always a betrayal of that union which should find its proper expression in the sacrament of unity. Every priest who offers the Holy Sacrifice should recall that it is not only he with his community that is praying but the whole Church, which is thus expressing in this sacrament this spiritual unity, among other ways by the use of the approved liturgical text. To call this position "mere insistence on uniformity" would only show ignorance of the objective requirements of authentic unity, and would be a symptom of harmful individualism. |
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961
General absolution, without prior individual confession, cannot be given to a number of penitents together, unless: Danger of death threatens and there is not time for the priest or priests to hear the confessions of the individual penitents There exists a grave necessity, that is, given the number of penitents, there are not enough confessors to hear individual confessions with an appropriate time, so that without fault of their own the penitents are deprived of the sacramental grace or of Holy Communion for a lengthy period of time. A sufficient necessity is not, however, considered to exist when confessors cannot be available merely because of a great gathering of penitents, such as can occur on some major feast day or pilgrimage. It is for the Diocesan Bishop to judge whether the conditions required [above] are present; mindful of the criteria agreed with the other members of the Bishops' Conference, he can determine the cases of such necessity. |
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826
For liturgical books, the provisions of CIC/83 838 are to be observed To republish liturgical books or to publish translations of all or part of them, it must be established, by an attestation of the Ordinary of the place in which they are published, that they accord with an approved edition. Prayer books, for either the public or the private use of the faithful, are not to be published except by permission of the local Ordinary. |
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767
Among the forms of preaching, the Homily is preeminent; it is a part of the liturgy itself and is reserved to a priest or to a deacon Whenever a congregation is present a Homily is to be given at all Sunday Masses and at Masses celebrated on Holy Days of Obligation; it cannot be omitted without a serious reason It is the duty of the pastor or rector of a church to see to it that these prescriptions are conscientiously observed |
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General Instruction to the Roman Missal, element 42There must be a homily on Sundays and Holy Days of Obligation at all Masses that are celebrated with a congregation. It is recommended on other days, especially on the weekdays of Advent, Lent, and the Easter season, as well as on other Feasts and occasions when people come to church in large numbers. |
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, element 2
The reading of the Gospel passage is reserved to the ordained minister, namely the deacon or the priest. When possible, the other readings should be entrusted to a reader who has been instituted as such, or to other spiritually and technically trained lay people. The first reading is followed by a responsorial psalm, which is an integral part of the Liturgy of the Word. |
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element 3
The purpose of the Homily is to explain to the faithful the Word of God proclaimed in the readings, and to apply its message to the present. Accordingly, the Homily is to be given by the Priest of the deacon. |
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3:1-5
The Homily, therefore, during the celebration of the Holy Eucharist, must be reserved to the sacred minister-priest or deacon-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 norm....For the same reason, the practice, on some occasions, of entrusting the preaching of the Homily to seminarians or theology students who are not clerics is not permitted. Indeed, the Homily should not be regarded as training for some future ministry.
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) it is lawful, if in harmony with liturgical norms, [and] 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 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. 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 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. |
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General Instruction to the Roman Missal, element 44Recitation of the profession of faith by the priest together with the people is obligatory on Sundays and solemnities. It may be said also at special, more solemn celebrations. |
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General Instruction to the Roman Missal, element 52The priest then washes his hands as an expression of his desire to be cleansed within. |
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General Instruction to the Roman Missal, element 106After the prayer, "Lord God, we ask you to receive," or after the incensation, the priest washes his hands at the side of the altar and inaudibly says the prescribed prayer as a minister pours the water. |
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element 4
It is reserved to the priest, by virtue of his ordination, to proclaim the Eucharistic Prayer, which of its nature is the high point of the whole celebration. It is therefore an abuse to have some parts of the Eucharistic Prayer said by the deacon, by a lower minister, or by the faithful |
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, element 5
Only the Eucharistic Prayers included in the Roman Missal or those that the Apostolic See has by law admitted, in the manner and within the limits laid down by the Holy See, are to be used. To modify the Eucharistic Prayers approved by the Church or to adopt others privately composed is a most serious abuse. |
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element 8
Faithful to Christ's example, the Church has constantly used bread and wine mixed with water to celebrate the Lord's Supper. The bread for the celebration of the Eucharist, in accordance with the tradition of the whole Church, must be made solely of wheat, and, in accordance with the tradition proper to the Latin Church, it must be unleavened. By reason of the sign, the nature of the Eucharistic celebration "should appear as actual food." This is to be understood as linked to the consistency of the bread, and not to its form, which remains the traditional one. No other ingredients are to be added to the wheaten flour and water. The preparation of the bread requires attentive care to ensure that the product does not detract from the dignity due to the Eucharistic bread, can be broken in a dignified way, does not give rise to excessive fragments, and does not offend the sensibilities of the faithful when they eat it. The wine for the Eucharistic celebration must be of "the fruit of the vine" (Luke 22:18) and be natural and genuine, that is to say not mixed with other substances. |
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General Instruction to the Roman Missal, element 282The bread for the Eucharist must be fresh, made only from wheat and it must be unleavened in accordance with the ancient tradition of the Latin Church. |
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926
In the Eucharistic celebration, in accordance with the ancient tradition of the Latin Church, the priest is to use unleavened bread wherever he celebrates Mass. |
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General Instruction to the Roman Missal, element 137After the priest's Communion, the deacon receives under both kinds then assists the priest in giving Communion to the people. But if Communion is under both kinds, the deacon ministers the chalice to the communicants and is the last to drink from it. |
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element 10
The faithful, whether religious or lay, who are authorized as extraordinary ministers of the Eucharist can distribute Communion only when there is no priest, deacon or acolyte, when the priest is impeded by illness or advanced age, or when the number of the faithful going to Communion is so large as to make the celebration of Mass excessively long. Accordingly, a reprehensible attitude is shown by those priests who, though present at the celebration, refrain from distributing Communion and leave this task to the laity. |
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Appendix to the General Instruction on the Roman Missal for Dioceses in the United States, element 240On June 17, 1977, the Congregation of Sacraments and Divine Worship approved the request of the National Conference of Catholic Bishops to permit the optional practice of Communion in the hand. The Bishops' Committee on the Liturgy, in its catechesis about this optional practice, drew attention to these considerations:
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element 9
Communion is a gift of the Lord, given to the faithful through the minister appointed for this purpose. It is not permitted that the faithful should themselves pick up the consecrated bread and the sacred chalice, still less that they should hand them from one to the other. |
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844
Catholic ministers may lawfully administer the sacraments only to catholic members of Christ's faithful, who equally may lawfully receive them only from catholic ministers, except as provided in 2, 3, and 4 of this canon and in 861.2. Whenever necessity requires or a genuine spiritual advantage commends it, and provided the danger of error or indifferentism is avoided, Christ's faithful for whom it is physically or morally impossible to approach a catholic minister, may lawfully receive sacraments of penance, the Eucharist, and anointing of the sick from non-Catholic ministers in whose Churches these sacraments are valid Catholic ministers may lawfully administers the sacraments of penance, the Eucharist and anointing of the sick to members of the eastern Churches not in communion with the Catholic Church, if they spontaneously ask for them and are properly disposed. The same applies to members of other Churches which the Apostolic See judges to be in the same position as the aforesaid eastern Churches so far as the sacraments are concerned. If there is a danger of death or if, in the judgment of the diocesan Bishop or of the Bishops' Conference, there is some other grave and pressing need, Catholic ministers may lawfully administer these same sacraments to other Christians not in full communion with the Catholic Church, who cannot approach a minister of their own community and who spontaneously ask for them, provided that they demonstrate the Catholic Faith in respect of these sacraments and are properly disposed. In respect of the cases dealt with in 2, 3, and 4, the diocesan Bishop or the Bishops' Conference is not to issue general norms except after consultation with the competent authority, at least at the local level, of the non-Catholic Church or community concerned. |
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CIC/83 914It is primarily the duty of parents and of those who take their place, as it is the duty of the parish priest, to ensure that children who have reached the use of reason are properly prepared and, having made their sacramental confession, are nourished by this divine food as soon as possible. It is also the duty of the parish priest to see that children who have not reached the use of reason, or whom he has judged to be insufficiently disposed, do not come to Holy Communion. |
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This Holy and Living Sacrifice elements 34, 36, 38Ministers shall always show the greatest reverence for the Eucharistic species by their demeanor and in the manner in which they handle the consecrated bread or wine...... After Communion the Eucharistic bread that remains is to be stored in the Tabernacle. Care should be taken in regard to any fragments remaining on the corporal or in the sacred vessels. In those instances when there remains more consecrated wine than was necessary, the ministers shall consume it immediately at a side table before the prayer after Communion, while the vessels themselves may be purified after Mass. The amount of wine to be consecrated should be carefully measured before the celebration so that none of it remains afterward. It is strictly prohibited to pour Precious Blood into the ground or into the sacrarium. |
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, element 16
Particular respect and care are due to the sacred vessels, both the chalice and paten for the celebration of the Eucharist, and the ciboria for the Communion of the faithful. The form of the vessels must be appropriate for the liturgical use for which they are meant. The material must be noble, durable, and in every case adapted to the episcopal conference of the individual regions. Use is not to be made of simple baskets or other recipients meant for ordinary use outside the sacred celebrations, nor are the sacred vessels to be of poor quality or lacking any artistic style. |
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General Instruction for the Roman Missal , element 291Every chalice or other vessel destined to contain the Precious Blood should have a cup made from some material which is impermeable to liquids. The foot, however, can be made of anything solid and worthy of its purpose. |
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General Instruction for the Roman Missal, element 294If sacred vessels are made from metal liable to become tarnished, they should be gold-plated inside. But this is not necessary if the metal is both precious and immune from oxidation. |
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8 (1972) 195
Query: GIRM element 237 says that particles of the Eucharistic bread are to be collected after the consecration, but it is not clear what is to be done about them Reply: GIRM element 237 must be taken in context with other articles that deal with the same point. The description of the basic form of celebration says clearly: "After Communion the priest returns to the altar and collects any remaining particles. Then, standing at the side of the altar or at the side table, he purifies the paten or ciborium over the chalice, then purifies the chalice....and dries it with a purificator" (GIRM element 120). The Order of Mass with a congregation element 138 says: "After Communion the priest or deacon purifies the paten over the chalice and the chalice itself." The Order of Mass without a congregation element 31 says: "Then the priest purifies the chalice over the paten and the chalice itself." The point, therefore, is quite clear. |
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14 (1978) 593-594
Query: After the distribution of Communion the priest often is observed purifying the vessels (chalice, paten, ciborium) at the middle of the altar. Cannot a better place and time be chosen to do this? May another minister purify the vessels? Reply: The directives in the GIRM are to be observed. There is a general principle in element 238: "The vessels are purified by the priest or else by the deacon or acolyte after the Communion or after Mass, if possible at a side table." The directive as to time (whether after Communion or after Mass) is completed in element 229 with one regarding place (at the side of the altar). It is implicit in this regulation that the celebrant never stands at the middle of the altar as he purifies the vessels (see also element 120) |
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General Instruction to the Roman Missal, element 120After Communion the priest returns to the altar and collects any remaining particles. Then, standing at the side of the altar or at a side table, he purifies the paten or ciborium over the chalice, then he purifies the chalice, saying inaudibly: "Lord, may I receive these gifts, etc, and then dries it with a purificator. If this is done at the altar, the vessels are taken to a side table by a minister. It is also permitted, especially if there are several vessels to be purified, to leave them, properly covered and on a corporal, either at the altar or at a side table and to purify them after Mass when the people have left. |
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General Instruction to the Roman Missal, elements 237-239Whenever a particle of the Eucharistic bread adheres to his fingers, especially after the breaking of the bread or the Communion of the people, the priest cleanses his fingers over the paten or, if necessary, washes them. He also gathers any particles that may fall outside the paten. The vessels are purified by the priest or else by the deacon or acolyte after the Communion or after Mass, if possible at the side table. Wine and water alone are used for the purification of the chalice, then drunk by the one who purifies it. The paten is usually wiped with the purificator. If any Eucharistic bread or any particle of it should fall, it is to be picked up reverently. If any of the Precious Blood spills, the areas should be washed and the water poured into the sacrarium. |
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This Holy and Living Sacrifice element 37The consecrated wine may not be reserved, except for someone who is ill. Sick people who are unable to receive Communion under the form of bread may receive it under the form of wine alone. If the wine is consecrated at a Mass not celebrated 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 should be carried to the sick in a vessel which is closed in such a way as to eliminate all danger of spilling. If some of the Precious Blood remains, it should be consumed by the minister, who should also see to it that the vessel is properly purified. |
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element 13
Even after Communion, the Lord remains present under the species. Accordingly, when Communion has been distributed, the sacred particles remaining are to be consumed or taken by the competent minister to the place where the Eucharist is reserved |
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element 14
....the consecrated wine is to be consumed immediately after Communion and may not be kept. Care must be taken to consecrate only the amount of wine needed for Communion. |
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, element 15
The rules laid down for the purification of the chalice and the other sacred vessels that have contained the Eucharistic species must be observed. |
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1239.1
An altar, whether fixed or movable, is to be reserved for Divine worship alone, to the exclusion of any secular usage. |
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1210
In a sacred place only those things are permitted which serve to exercise or promote worship, piety and religion. Anything out of harmony with the holiness of the place is forbidden. The Ordinary may however, for individual cases, permit other uses, provided they are not contrary to the sacred character of the place |
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1211
Sacred places are violated by acts done in them which are gravely injurious and give scandal to the faithful when, in the judgment of the local Ordinary, these acts are so serious and so contrary to the holiness of the place that worship may not be held there until the harm is repaired by means of the penitential rite which is prescribed in the liturgical books. |
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1212
Sacred places lose their dedication or blessing if they have been in great measure destroyed, or if they have been permanently made over to secular usage, whether be decree of the competent Ordinary or simply in fact. |
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938.2
The Tabernacle in which the blessed Eucharist is reserved should be sited in a distinguished place in the church or oratory, a place which is conspicuous, suitably adorned and conducive to prayer. |
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1188
The practice of exposing sacred images in churches for the veneration of the faithful is to be retained. However, these images are to be displayed in moderate numbers and in suitable fashion, so that the Christian people are not disturbed, nor is occasion given for less than appropriate devotion. |
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1189
The written permission of the Ordinary is required to restore precious images needing repair; that is, those distinguished by reason of age, art or cult, which are exposed in churches and oratories to the veneration of the faithful. Before giving such permission, the Ordinary is to seek the advice of experts |
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General Instruction for the Roman Missal, element 21...unless impeded by lack of space, density of the crowd or other reasonable cause, they should kneel down for the Consecration. ...it is for the Bishops' Conference to adapt the postures and gestures described as suitable for the Roman Mass, so that they accord with the sensibilities of their own people, yet remain suited to the meaning and purpose of each part of the Mass. |
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, 14 (1978) 302-303
...The appointments of a place of worship have some relationship to the customs of the particular locale. For example, in the East there are carpets; in the Roman basilicas, only since modern times, there are usually chairs without kneelers, so as to accommodate large crowds. There is nothing to prevent the faithful from kneeling on the floor to show their adoration, no matter how uncomfortable this may be. In cases where kneeling is not possible RE: GIRM element 21), a deep bow and a respectful bearing are signs of the reverence and adoration to be shown at the time of consecration and Communion. |
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General Instruction for the Roman Missal , element 233Three genuflections are made during Mass: after the elevation of the Host, after the elevation of the chalice, and before Communion. |
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Appendix to the General Instruction for the Roman Missal for the Dioceses in the United States , element 21At its meeting in November, 1969, the National Conference of Catholic Bishops voted that in general, the directives of the Roman Missal concerning the posture of the congregation at Mass should be left unchanged, but that the people kneel beginning after the singing or recitation of the "Sanctus" until after the [Great] Amen of the Eucharistic Prayer, that is, before the Lord's Prayer. |
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, 17 (1981) 61
Query: At the presentation of gifts at a Mass with congregation, persons (lay or religious) bring to the altar the bread and wine which are to be consecrated. These gifts are received by the priest celebrant. All those participating in the Mass accompany this group procession in which the gifts are brought forward. They then stand around the altar until Communion time. Is this procedure in conformity with the spirit of the law and of the Roman Missal? Reply: Assuredly, the Eucharistic celebration is the act of the entire community, carried out by all the members of the liturgical assembly. Nevertheless, everyone must have and also must observe his or her own place and proper role: "In liturgical celebrations each one, minister or layperson, who has an office to perform, should do all of, but only, those parts which pertain to that office by the nature of the rite and the principles of liturgy" (Sacrosanctum Concilium, element 29). During the liturgy of the Eucharist, only the presiding celebrant remains at the altar. The assembly of the faithful takes their place in the Church outside the presbyterium, which is reserved for the celebrant or concelebrant and altar ministers. |
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Article 6
Liturgical actions must always clearly manifest the unity of the People of God as a structured communion. 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. To promote the proper identity (of various roles) in this area, those abuses which are contrary to the provisions of CIC/83 907 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 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, chausible 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 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 ceremonial, especially for the latter. |
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907
In the celebration of the Eucharist, Deacons and lay persons are not permitted to say the prayers, especially the Eucharistic Prayer, nor to perform the actions which are proper to the celebrating Priest. |
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, 11 (1975) 202-203
Dance has never constituted an essential part in the official liturgy of the Latin Church. If local Churches have introduced the dance, at times even in the temples, this was an occasion of feasts in order to show feelings of jubilation and devotion. But the dance always took place outside the liturgical actions. Conciliar decisions have often condemned the religious dance, as not befitting worship, and also because it could degenerate into disorders....hence, it is not possible to introduce something of desacralized and desacralizing elements; and this would mean the same as introducing an atmosphere of profanity, which would easily suggest to those present worldly places and profane situations. |
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929
In celebrating and administering the Eucharist, priests and deacons are to wear the sacred vestments prescribed by the rubrics |
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, element 51
The washing of the feet of chosen men [viri] which, according to tradition, is performed on this day, represents the service and charity of Christ, who came not to be served, but to serve" [ Matthew 20:28]. This tradition should be maintained, and its proper significance explained. |
In accordance with Matthew 18:15-20, the following individuals should be consulted in this order:
Your Pastor; THEN
Your (Arch)Bishop;
For residents in the SAN ANTONIO ARCHDIOCESE:
CONTACT:
Archdiocese of San Antonio
ATTN: Most Reverend Patrick F. Flores
Archbishop of San Antonio
Catholic Chancery
2718 West Woodlawn
San Antonio Texas 78228
Phone (210) 734-2620 (ext. 302 or 303); THEN
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