deacon/extraordinary ministers blessing children during communion

[jmcrae]

While there have been some good expanations of why people should not be coming forward for a blessing in the Communion line, one thing that needs to be addressed is how people who do come forward should be treated.

Easy. What happened with me when I asked for a blessing from an EMHC one time was, she said, “I’m sorry, I am not actually authorized to do that for you.” Later, she came up to me and explained further - she started off by saying, “I know I disappointed you today, and I’m very sorry,” and then she explained what the rules are, very kindly - certainly not in a “scolding” manner, or as if I had done anything wrong, but simply pointing out the reality of the situation.

I didn’t blame her - actually I went after the person who had told me it was okay to go forward in the Communion line to ask for a blessing.

 

[jmcrae]

I do agree with you and you bring up a very good point. However, on the same token, when the person distributing Holy Communion hands it to someone, what is the guarantee that the recipient’s hand is clean? Would that be also not profaning the Eucharist?

That’s his own problem, though - it doesn’t affect the next person in line.

 

[jmcrae]

Getting back to what a deacon should do if someone asks for blessing.

I would bless them until I am instructed by my pastor not to do so.

I would not tell them to sit down and or give the appearance of scolding them that they are trying to subvert me into simulating a sacrament or trying to upstage the final blessing of the priest.

It’s not a choice between, either do this, or insult the person. You can also very kindly say “No, I am not able at this time to do that for you.”

What would you do if a child came up to you and asked you for a candy in the Communion line-up (if you are in the habit of distributing candy to children), or a beggar came forward and asked you for money (if you are in the habit of giving aid to beggars)? You would not give it to them right at that moment; you would kindly ask them to wait for you after Mass, right? You can do the same with requests for blessings. It is not required that you have to be rude while saying “no” or while saying “wait.”

I can’t honestly believe that Jesus, the apostles or any other called on would not bless someone who came and sincerely asked for it. It takes a hard heart to demand that a bishop/priest/deacon should not bless and impart a grace upon those who acknowledge their lack of communion with the church but hunger for God all the same through the humility of asking for a blessing. If you think young children, penitents and catechumens are presenting themselves for a blessing to subvert the Communion Rite then you are delusional.

No one thinks they are. It’s those who suggest this idea to them, who are at fault here.

 

[zab]

Easy. What happened with me when I asked for a blessing from an EMHC one time was, she said, “I’m sorry, I am not actually authorized to do that for you.” Later, she came up to me and explained further - she started off by saying, “I know I disappointed you today, and I’m very sorry,” and then she explained what the rules are, very kindly - certainly not in a “scolding” manner, or as if I had done anything wrong, but simply pointing out the reality of the situation.

I didn’t blame her - actually I went after the person who had told me it was okay to go forward in the Communion line to ask for a blessing.

Maybe you were easy. But I’m not so sure that every person will get the same treatment of time spent explaining to and then being searched out after Mass to apologize to etc. I’m sure that if the Congregation For Divine Worship and Discipline of the Sacraments had found this problem so easy they would have ruled on it long ago. But as it is, they decided not to say anything about it and leave the matter for the local bishop to decide while they are still reviewing this matter. And I know that these blessings in the Communion line have been going on in our parish for about 20 years.

 

[Deacon2006]

No one thinks they are. It’s those who suggest this idea to them, who are at fault here.

I think the reason why nobody has yet to pen a universal directive banning non-communicants is two fold, the nature clergy to bless should not be restrained while at the same time the Church wants to get it right and ensure that the person instigating this practise is not the Holy Spirit.

See my next post from a very faithful bishop and read his directives on the matter. He uses prudence and wisdom just as the popes have done in handling this issue. He calls on priest deacons and others to invoke the Holy Spirit in a quick prayer.

PAX

 

[Deacon2006]

Liturgy Series Part 17
Communion procession offers opportunity
to teach reverence
February 12, 2003
Denver Catholic Register

Archbishop Chaput

As members of the community move forward to receive holy Communion during Mass, parents will often bring their small children along. Over the years, it has become a custom in many parishes for these children to receive a blessing. I don't really know where this practice began, but it's worth some reflection.

Usually the children in line will look up expectantly at the person distributing holy Communion. The minister then responds by doing one of several things: He or she may pat the child's head, or touch the head in a sign of blessing, or mark the child's forehead with a sign of the cross. As warm and well intentioned as the gesture may be, in the context of the liturgy, the Communion procession really isn't the time for a blessing of children or adults who are unable to receive Communion.

There are times in the liturgical year when the laity assist in specific acts of blessing, such as the blessing of throats or the distribution of ashes. These are clearly indicated in the Book of Blessings. But extraordinary ministers of holy Communion do not ordinarily have a commission to bless in the name of the Church, as priests and deacons do. At this point in the liturgy, they have a very specific function: to collaborate with the clergy in the distribution of holy Communion.

As we'll explore in a later column, the blessing of the assembly properly occurs at the end of the Mass. As the body of Christ, the assembly is blessed together before we depart to live the fruits of the liturgy.

What would be appropriate for children to do who accompany their parents in the Communion procession, and adults who do not receive Communion?

The Communion procession is an opportunity for parents to begin to teach their children about the great gift of the Eucharist. First of all, children could learn to give reverence to the Lord hidden under the forms of bread and wine. Children can already learn from their parents, and others receiving holy Communion, to give honor to the Lord by bowing reverently.

Parents and catechists should start teaching the mystery of the Eucharist at an early age. Children will soon begin to desire to receive holy Communion. This earnest desire to receive our Lord sacramentally is traditionally called a "spiritual communion." Regrettably, we don't talk about spiritual communion as we once did. But Thomas Aquinas, Alphonsus Liguori and many other great saints strongly encouraged spiritual communion as a practice.

Both children and adults can make a spiritual communion. They may come forward with their arms crossed and bow before the Eucharist. Then the priest, deacon or extraordinary minister could say to them kindly, "Receive the Lord Jesus in your heart." This is not a blessing, but an invitation to worship, so no gestures are made.

This spiritual communion would more authentically carry out the spirit of the liturgy. Being faithful to the truths of the sacramental celebration allows all of us, young and old, to enter more deeply into worship.

 

[plato3]

Getting back to what a deacon should do if someone asks for blessing.

I would bless them until I am instructed by my pastor not to do so.

I would not tell them to sit down and or give the appearance of scolding them that they are trying to subvert me into simulating a sacrament or trying to upstage the final blessing of the priest. These absurd over the top and distorted rationalizations to try and put a stop to this little practise of religious humility before God and Church seems to say more about the person offering them then a deacon blessing the one who asks.

I have seen popes, archbishops, priests all exercise their nature to bless even during the mass and at communion time. The pope sees the pragmatic necessity to offerer blessings not called for in the rubrics. Because he is intelligent and generous of spirit.

The issue of why priests and bishops have chosen not to force the people into the solutions being offered here is not my concern. However in absence of this type of directive it is prudent to bless the visibly sincere person who asks especially if the pastor or bishop has encouraged the people to come forward for blessings in their parish or diocese.

I can’t honestly believe that Jesus, the apostles or any other called on would not bless someone who came and sincerely asked for it. It takes a hard heart to demand that a bishop/priest/deacon should not bless and impart a grace upon those who acknowledge their lack of communion with the church but hunger for God all the same through the humility of asking for a blessing. If you think young children, penitents and catechumens are presenting themselves for a blessing to subvert the Communion Rite then you are delusional.

PAX

I feel the same way. My pastor has asked that nobody comes foreward for a blessing because everyone receives a blessing at the final blessing of the Mass.(If they have not rudely left early) However, he has not asked me to stop blessing the little children.

Dcn. Tony

 

[zab]

Liturgy Series Part 17
Communion procession offers opportunity
to teach reverence
February 12, 2003
Denver Catholic Register

Archbishop Chaput

As members of the community move forward to receive holy Communion during Mass, parents will often bring their small children along. Over the years, it has become a custom in many parishes for these children to receive a blessing. I don't really know where this practice began, but it's worth some reflection.

Usually the children in line will look up expectantly at the person distributing holy Communion. The minister then responds by doing one of several things: He or she may pat the child's head, or touch the head in a sign of blessing, or mark the child's forehead with a sign of the cross. As warm and well intentioned as the gesture may be, in the context of the liturgy, the Communion procession really isn't the time for a blessing of children or adults who are unable to receive Communion.

There are times in the liturgical year when the laity assist in specific acts of blessing, such as the blessing of throats or the distribution of ashes. These are clearly indicated in the Book of Blessings. But extraordinary ministers of holy Communion do not ordinarily have a commission to bless in the name of the Church, as priests and deacons do. At this point in the liturgy, they have a very specific function: to collaborate with the clergy in the distribution of holy Communion.

As we'll explore in a later column, the blessing of the assembly properly occurs at the end of the Mass. As the body of Christ, the assembly is blessed together before we depart to live the fruits of the liturgy.

What would be appropriate for children to do who accompany their parents in the Communion procession, and adults who do not receive Communion?

The Communion procession is an opportunity for parents to begin to teach their children about the great gift of the Eucharist. First of all, children could learn to give reverence to the Lord hidden under the forms of bread and wine. Children can already learn from their parents, and others receiving holy Communion, to give honor to the Lord by bowing reverently.

Parents and catechists should start teaching the mystery of the Eucharist at an early age. Children will soon begin to desire to receive holy Communion. This earnest desire to receive our Lord sacramentally is traditionally called a "spiritual communion." Regrettably, we don't talk about spiritual communion as we once did. But Thomas Aquinas, Alphonsus Liguori and many other great saints strongly encouraged spiritual communion as a practice.

Both children and adults can make a spiritual communion. They may come forward with their arms crossed and bow before the Eucharist. Then the priest, deacon or extraordinary minister could say to them kindly, "Receive the Lord Jesus in your heart." This is not a blessing, but an invitation to worship, so no gestures are made.

This spiritual communion would more authentically carry out the spirit of the liturgy. Being faithful to the truths of the sacramental celebration allows all of us, young and old, to enter more deeply into worship.

Archbishop Chaput’s response to this issue makes sense. He has provided a quick but charitable way of dealing with the situation that should not embarrass nor humiliate the non-communicant.

 

[Seatuck]

Archbishop Chaput wrote that in 2003 before the clarification was written from the Vatican and published in Notitae. I’m might possibly say now that Adults should not be getting in line to do this. Children who must be with an adult because they cannot be left in the pew could be taught to do this. Perhaps he’ll revisit this soon.

 

[zab]

Archbishop Chaput wrote that in 2003 before the clarification was written from the Vatican and published in Notitae. I’m might possibly say now that Adults should not be getting in line to do this. Children who must be with an adult because they cannot be left in the pew could be taught to do this. Perhaps he’ll revisit this soon.

I believe the clarification was
“this matter is presently under the attentive study of the Congregation”

 

[Seatuck]

I believe the clarification was
“this matter is presently under the attentive study of the Congregation”

I believe more was said than that. For all we know the part of the matter that is under study is how the pastors should go about putting an end to the practice.

 

[zab]

I believe more was said than that. For all we know the part of the matter that is under study is how the pastors should go about putting an end to the practice.

The truth is we don’t know. And we should not be pretending like we already have all of the answers. We should do like Archbishop Arinze has said, “Listen to your bishop.”

 

[benedictgal]

Liturgy Series Part 17
Communion procession offers opportunity
to teach reverence
February 12, 2003
Denver Catholic Register

Archbishop Chaput

As members of the community move forward to receive holy Communion during Mass, parents will often bring their small children along. Over the years, it has become a custom in many parishes for these children to receive a blessing. I don't really know where this practice began, but it's worth some reflection.

Usually the children in line will look up expectantly at the person distributing holy Communion. The minister then responds by doing one of several things: He or she may pat the child's head, or touch the head in a sign of blessing, or mark the child's forehead with a sign of the cross. As warm and well intentioned as the gesture may be, in the context of the liturgy, the Communion procession really isn't the time for a blessing of children or adults who are unable to receive Communion.

There are times in the liturgical year when the laity assist in specific acts of blessing, such as the blessing of throats or the distribution of ashes. These are clearly indicated in the Book of Blessings. But extraordinary ministers of holy Communion do not ordinarily have a commission to bless in the name of the Church, as priests and deacons do. At this point in the liturgy, they have a very specific function: to collaborate with the clergy in the distribution of holy Communion.

As we'll explore in a later column, the blessing of the assembly properly occurs at the end of the Mass. As the body of Christ, the assembly is blessed together before we depart to live the fruits of the liturgy.

What would be appropriate for children to do who accompany their parents in the Communion procession, and adults who do not receive Communion?

The Communion procession is an opportunity for parents to begin to teach their children about the great gift of the Eucharist. First of all, children could learn to give reverence to the Lord hidden under the forms of bread and wine. Children can already learn from their parents, and others receiving holy Communion, to give honor to the Lord by bowing reverently.

Parents and catechists should start teaching the mystery of the Eucharist at an early age. Children will soon begin to desire to receive holy Communion. This earnest desire to receive our Lord sacramentally is traditionally called a "spiritual communion." Regrettably, we don't talk about spiritual communion as we once did. But Thomas Aquinas, Alphonsus Liguori and many other great saints strongly encouraged spiritual communion as a practice.

Both children and adults can make a spiritual communion. They may come forward with their arms crossed and bow before the Eucharist. Then the priest, deacon or extraordinary minister could say to them kindly, "Receive the Lord Jesus in your heart." This is not a blessing, but an invitation to worship, so no gestures are made.

This spiritual communion would more authentically carry out the spirit of the liturgy. Being faithful to the truths of the sacramental celebration allows all of us, young and old, to enter more deeply into worship.

You are quoting something that is very outdated, about six years old. Furthermore, this is one Metropolitan’s opinion, not Church doctrine. Inasmuch as I respect the Metropolitan of Denver (especially for his stanuch pro-life stance), the prevailing authority comes from the Congregation for Divine Worship and the Discipline of the Sacraments, which has already stated its authoritative observations.

There is nothing in the liturgical Tradition of the Church that states that people could receive some sort of blessing or commentary in lieu of Holy Communion. We form a line to receive Someone, not something.

Furthermore, you seem to not regard the statement made in Ecclesia de Mysterio (also quoted in the CDWDS statement) that even deacons should not be doing something specifically reserved to the priest.

 

[benedictgal]

I believe more was said than that. For all we know the part of the matter that is under study is how the pastors should go about putting an end to the practice.

Precisely because it is under study is the reason why this practice should not be employoed. The CDWDS already gave sufficient reasons as to why this practice should not be done when it made its observations. Francis Cardinal Arinze may have stated something on YouTube regarding this issue, but, his former Congregation actually now has something in writing. Statements made on YouTube don’t carry any weight unless they are in official written notification from the CDWDS.

 

[benedictgal]

Getting back to what a deacon should do if someone asks for blessing.

I would bless them until I am instructed by my pastor not to do so.

I would not tell them to sit down and or give the appearance of scolding them that they are trying to subvert me into simulating a sacrament or trying to upstage the final blessing of the priest. These absurd over the top and distorted rationalizations to try and put a stop to this little practise of religious humility before God and Church seems to say more about the person offering them then a deacon blessing the one who asks.

I have seen popes, archbishops, priests all exercise their nature to bless even during the mass and at communion time. The pope sees the pragmatic necessity to offerer blessings not called for in the rubrics. Because he is intelligent and generous of spirit.

The issue of why priests and bishops have chosen not to force the people into the solutions being offered here is not my concern. However in absence of this type of directive it is prudent to bless the visibly sincere person who asks especially if the pastor or bishop has encouraged the people to come forward for blessings in their parish or diocese.

I can’t honestly believe that Jesus, the apostles or any other called on would not bless someone who came and sincerely asked for it. It takes a hard heart to demand that a bishop/priest/deacon should not bless and impart a grace upon those who acknowledge their lack of communion with the church but hunger for God all the same through the humility of asking for a blessing. If you think young children, penitents and catechumens are presenting themselves for a blessing to subvert the Communion Rite then you are delusional.

PAX

But, you do not have the faculty to impart blessings during the Mass, unless, you are the one officiating at a wedding imbedded within the Mass and are blessing the rings or receiving the vows. You seem to ignore what Ecclesia de Mysterio says when it notes that:

1. 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.

I would suggest that you print the letter from the CDWDS and share it with your pastor and with your bishop. Nowhere in your posts have I seen you even come up with this idea. With all due respect, this is not your choice to make, as to whether or not to impart a blessing in lieu of receiving Holy Communion. Why not take the CDWDS at its word?

Remember one other thing. Obedience does not just apply to clergy and laity to their bishop. The bishop, albeit, all of us (clergy and laity) are bound to obey the Holy See in all liturgical matters (and others as well). If the Holy See has already issued very valid observations, who are we to challenge them? Prudent bishops and clergy will take what the Holy See says to heart and obey them until such time that a definitive decision is made. Given the change in administration at the Congregation for Divine Worship and the Discipline of the Sacraments, this practice will more than likely be permanently banned.

Furthermore, it seems that those who support this practice tend to use Jesus and the Apostles to justify this. As I indicated in one of my responses, when Jesus did impart blessings, he did not do this within the context of Sacrificial worship, which is what the Holy Sacrifice of the Mass. Incidentally, the only blessing that He imparted at the Last Supper was to bless the bread and the wine and consecrate it. Thus, even at the Last Supper, there is no basis for the kind of blesssing that you support.

In addition, no one has the right to add things to the Holy Sacrifice of the Mass that do not belong there. If someone really feels the need for a blessing, then he should approach you or the celebrant after Mass and not during Holy Communion. The line is to receive Holy Communion, not a blessing. I am not being uncharitable when I say this. After all, this was the first observation that the Holy See made.

 

[zab]

There is nothing in the liturgical Tradition of the Church that states that people could receive some sort of blessing or commentary in lieu of Holy Communion. We form a line to receive Someone, not something.

Guess that leaves out telling the person, “Sorry I can’t do that”, “We don’t do that here” . After all we form a line to receive Soneone not something (an admonition).

 

[zab]

Precisely because it is under study is the reason why this practice should not be employoed. The CDWDS already gave sufficient reasons as to why this practice should not be done when it made its observations. Francis Cardinal Arinze may have stated something on YouTube regarding this issue, but, his former Congregation actually now has something in writing. Statements made on YouTube don’t carry any weight unless they are in official written notification from the CDWDS.

The admonition from Cardinal Arinze to listen to your bishop is never wrong or outdated.

 

[Deacon2006]

But, you do not have the faculty to impart blessings during the Mass, unless, you are the one officiating at a wedding imbedded within the Mass and are blessing the rings or receiving the vows. You seem to ignore what Ecclesia de Mysterio .

No I am not ignoring anything of the kind, what you are searching for is something that just does not exist. The article you speak about deals with preserving the specific liturgical actions, prayers and gestures assigned during the specific prayers of the mass. It does not address the situation of offering blessing to those who ask at communion time. Since there is nothing that assigns this practise to the celebrant then in NO way can a deacon be taking a role or gesture assigned to the celebrant and as such this clause does not apply.

Should the pope not bless those who bring up gifts at the offertory too? What about the person who turns to the neighbour and says Bless You when they sneeze during the Eucharistic prayer? The one to one exchange in the communion line is just what it is, a one to one exchange and not liturgical action.

The question about whether it should be done either by the celebrant or other priests , or deacons because it is not specified is the heart of the matter. It has not been settled and may not actually be settled in our life times to anyones satisfaction.

While I believe an EMHC should not engage in anything beyond their lay state.

I do believe a priest or deacon may opt in favour of exercising their nature as ordained ministers and bless in appropriate manner when there is no attempt to alter prayers and gestures called for in the rubrics. I have yet to find any clear understanding of the rubrics concerning the method of lining up and what to do when someone shows up and should not receive communion. I have heard some people suggest an explaination should be done when those not in communion come forward, which would include an invitation to see them after mass, but this action as well is not mentioned in the rubrics either.

The above are only private opinions just like the one cited from Internet sources of CDW. However the mass is regulated by the celebrant and he can instruct others to stop the practise, the bishop can instruct others to stop, the CDW can instruct others to stop , the pope can instruct others to stop. However the problem is many of these people have blessed non communicants themselves in the past and by their action demonstrate the lack of binding regulation on the matter. It is not as simple as saying that their is no positive rule in favour because the are ample rules that say the liturgical tradition of the church includes the specific instruction of a bishop in his diocese and when necessary the pastor of a parish.

Father McNamara observed that the attempt to regulate such a blessing may not have any legal foundation considering that the pope and several archbishops do it. He also rightly makes people aware that the church is reviewing the practise from the position of discouraging it, but nothing has been done as of yet.

The intent of the action and even the over top instructions given by some priests is as best as I can see not an attempt to detract from the Communion rite but to preserve the unique character of the rite in that only those who are properly disposed to receive actually receive communion. It tries to balance the spontaneous action of those in the pews with the specific intentions of the rubrics. It does not properly reflect a priestly initiated novelty for the sake of being novel or other such agenda.

The larger problem I see here is that we don’t like seeing EMHC over stepping their nature to impart with gesture they would never do outside of the communion rite, they do not have any authority to do what some are clearly doing in any circumstance. But for a priest or a deacon to do a blessing that is by their nature something they were ordained to do, this is a different issue.

PAX

 

[benedictgal]

No I am not ignoring anything of the kind, what you are searching for is something that just does not exist. The article you speak about deals with preserving the specific liturgical actions, prayers and gestures assigned during the specific prayers of the mass. It does not address the situation of offering blessing to those who ask at communion time. Since there is nothing that assigns this practise to the celebrant then in NO way can a deacon be taking a role or gesture assigned to the celebrant and as such this clause does not apply.

The question about whether it should be done either by the celebrant or other priests , or deacons because it is not specified is the heart of the matter. It has not been settled and may not actually be settled in our life times to anyones satisfaction.

While I believe an EMHC should not engage in anything beyond their lay state.

I do believe a priest or deacon may opt in favour of exercising their nature as ordained ministers and bless in appropriate manner when there is no attempt to alter prayers and gestures called for in the rubrics. I have yet to find any clear understanding of the rubrics concerning the method of lining up and what to do when someone shows up and should not receive communion. I have heard some people suggest an explaination should be done when those not in communion come forward, which would include an invitation to see them after mass, but this action as well is not mentioned in the rubrics either.

The above are only private opinions just like the one cited from Internet sources of CDW. However the mass is regulated by the celebrant and he can instruct others to stop the practise, the bishop can instruct others to stop, the CDW can instruct others to stop , the pope can instruct others to stop. However the problem is many of these people have blessed non communicants themselves in the past and by their action demonstrate the lack of binding regulation on the matter. It is not as simple as saying that their is no positive rule in favour because the are ample rules that say the liturgical tradition of the church includes the specific instruction of a bishop in his diocese and when necessary the pastor of a parish.

The intent of the action and even the over top instructions given by some priests is as best as I can see not an attempt to detract from the Communion rite but to preserve the unique character of the rite in that only those who are properly disposed to receive actually receive communion. It tries to balance the spontaneous action of those in the pews with the specific intentions of the rubrics. It does not properly reflect a priestly initiated novelty for the sake of being novel or other such agenda.

The larger problem I see here is that we don’t like seeing EMHC over stepping their nature to impart with gesture they would never do outside of the communion rite, they do not have any authority to do what some are clearly doing in any circumstance. But for a priest or a deacon to do a blessing that is by their nature something they were ordained to do, this is a different issue.

PAX

Actually, Deacon, the provision that I quoted from Ecclesia de Mysterio does apply to you. You, as a deacon, do not have any faculties to impart blessings during the Holy Sacrifice of the Mass. Just as you vehemently defend your purview to proclaim the Gospel, the imparting of blessings is strictly for the celebrant, be he a priest or a bishop.

Furthermore, what the CDWDS is not merely private opinion. Once the document has been given a protocol number and appears in Notitiae, it ceases to be a merely private document. It is like the Congressional Record. Once it is printed in their, it is public record for all to see. It seems to me, with all due respect, that you seem to doubt that authority of the CDWDS on this issue.

In addition, what the Holy Father does when blessing people who bring up the gifts to him is his prerogative since he is the Supreme Pontiff. There are items that vary when he celebrates the Holy Sacrifice of the Mass. However, this blessing is not given in lieu of his distributing Holy Communion.

Incidentally, you will not find anything justifying imparting blessings in lieu of Holy Communion in any of the authoritative documents of the Holy See because it simply does not exist. It is someone’s idiosyncratic idea that exploded like wildfire. Inasmuch as I admire Fr. McNamara, he is only offering his personal opinion. He is not affiliated with the Congregation for Divine Worship and the Discipline of the Sacraments and thus, his statements are merely opinion, not an official interpretation of what the Holy See has said.

As I indicated in a previous response, why not print out the whole letter and show it to your pastor and to your bishop?

 

[Deacon2006]

While the queer little practise of blessing people during communion can be explained as a logical consequence of the liturgical reforms, and the ecumenical and interfaith realities of our times. The fact that it was not envisioned in the rubrics does immediately disqualify it as an illegitimate exercise of episcopal and pastoral prerogative and local customs.The fact that some bishops have taken it upon themselves to regulate the issue makes it particular law of in that diocese. The fact that the pope when confronted with the request for a blessing at mass does it himself sends a message loud and clear about the why prudence, wisdom, and generosity of spirit can not be simply dealt with in a regulation or two.

As for Ecclesia de Mysterio

Question does it say that deacons can not do blessings at communion time. Answer No

One interpretation is that it shouldn’t have to since only the priest does a blessing at the end of mass therefore priests should not bless at any other time during the mass unless specifically spelled out in the rubrics, and if priest should not bless at any other time then of course neither should deacons. However another interpretations is the fact that lack of regulation does not seem to impede the pope, or bishops, or priests all around the world from doing blessing at other times in the mass in addition to the final blessing. Further if it is an unregulated moment it is equally unregulated for the priest or a deacon. In no way can a deacon be accused of quasi presiding at mass when he offers a blessing to the one who asks. The blessing a deacon does is well within his spiritual nature and not illicit on the face of it the way it is for the laity.

It seems that the problem you have with me giving blessings is that I am not a priest. My nature allows me to bless people with the same fecundity as a priest ( leaving aside Confirmation deputation by the bishop to the priest). We are not talking about the Eucharistic prayers, we are not talking about quasi presiding and leaving the priest at the margins , we are not talking about mimicry or replacing a liturgical action reserved to the celebrant. These are the issues brought up in Ecclesia de Mysterio and if we are not talking about the issues cited in Ecclesia de Mysterio then Ecclesia de Mysterio does not apply.

Ecclesia de Mysterio cites Can 907 as the interpretive context and it reads ***Can. 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. *** Since the actions of the communion rite, during the distribution, are not reserved to the celebrating priest and the topic at hand deals with an action not even mentioned in the rite then it is unreasonable to argue that a deacon is subverting a reserved action to the celebrant when the action is not even mentioned?

The only issue here is the blessing at communion time, whether by a priest or deacon, and should it be done at all. That issue is not settled as of yet and while it may be settled soon by suppression or tolerance it is not covered of the directives cited in Ecclesia de Mysterio which deals with the collaboration of the laity and priests

The other document penned by the under secretary is a collection of observations, when read closely it admits to no liturgical weight beyond guidance and is offered as the private , albeit very considered opinion of the author. Father McNamara in Zenit recently explains that it is only a personal opinion and that it does not constitute new directives beyond those that are all ready in force such as the canons cited. Father also notes the tone of the note as being less than supportive of the practise and hopes bishops would take note of that concern. Whether you think it is more binding then he does is something should write to him about.

PAX