Extraordinary Ministers giving blessings

[Phemie]

Pastors need to take a closer look at who is teaching RCIA, and what is being taught.

I don’t really think that would help much since in my experience priests/pastors use the term “Eucharistic minister” as often as lay people do. In fact, when I started using the term 'Extraordinary Minister of Holy Communion" in the bulletin I was ordered by the pastor to change it to “Eucharistic Ministers”.

When RS came out the pastor at the time read the document and implemented changes immediately.

Unfortunately, he was succeeded by a pastor who refused to purify the vessels and ordered the EMHCs to do it. He also ordered them to exercise their ministry even if it meant priests sat down to allow it. He also distributes Communion to them by passing the ciborium around like a candy dish and at one point he had them do the fractioning after he’d broken the concelebration host in two. He repeatedly said “RS has not been implemented in our diocese.” Which may be true, Canadian bishops are not known for prompt obedience to Rome.

 

[Tigg]

Exactly. And in a Prish near me this unapproved practise has now become Benediction The EMHC will raise the sacred host above the child’s head and make the sign of the cross over it.

Fr. Peter Stravinskas, a leading liturgical expert, has a teaching on Redemptionis Sacramentum. He calls this practice the “clericalization of the laity,” and it is to be forbidden.

I stopped my homebound/nursing home ministry for this very reason. I could no longer bear to see the Eucharistic abuses. Men (more often than women) were anointing the sick with oil or holy water, making the sign of the cross on the foreheads of the ill, engaging in the laying on of hands, blessing them with the Eucharist, etc. In short, they are acting like priests.

 

[Victorious]

Incidentally, there’s something else that needs to be cleared up: “ministry” versus “apostolate.” Lay people have an apostolate; men in holy orders have a ministry. We in the pews do not have ministries, because we are not in holy orders.

Precision in language leads to precision of thought – something that is sorely lacking in the world today.

 

[JimG]

The practice of priests giving blessings at communion time is also an abuse (albeit well intentioned). My quite young pastor explained at mass that some people have asked why he doesn’t give blessings at communion. He said it is because he is not supposed to! He said he would be glad to give blessings after mass to the children and anyone else.

This is a good point. Since the communion line is not the place for blessings, priests should not be doing it either.

 

[benedictgal]

Kathy,

As this practice is still under consideration with the Congregation, I would just get in the priest’s line (after having checked with him as to it being his choice in his parish). My grandchildren are much too young to sit by themselves and I know how much difference it made to me when I was three to have the priest be personally caring, besides, Jesus told us to not stop little children from coming to Him!

But, Jesus did not do so in the context of a liturgial act of worship. With all due respect, the two are very different matters altogether. While the practice may still be under consideration, we should take into heart the observations made by the Congregation:

1. The liturgical blessing of the Holy Mass is properly given to each and to all at the conclusion of the Mass, just a few moments subsequent to the distribution of Holy Communion.

1. Lay people, within the context of Holy Mass, are unable to confer blessings. These blessings, rather, are the competence of the priest (cf. Ecclesia de Mysterio, Notitiae 34 (15 Aug. 1997), art. 6, § 2; Canon 1169, § 2; and Roman Ritual De Benedictionibus (1985), n. 18).

1. Furthermore, the laying on of a hand or hands — which has its own sacramental significance, inappropriate here — by those distributing Holy Communion, in substitution for its reception, is to be explicitly discouraged.

1. The Apostolic Exhortation Familiaris Consortio n. 84, “forbids any pastor, for whatever reason to pretext even of a pastoral nature, to perform ceremonies of any kind for divorced people who remarry”. To be feared is that any form of blessing in substitution for communion would give the impression that the divorced and remarried have been returned, in some sense, to the status of Catholics in good standing.

1. In a similar way, for others who are not to be admitted to Holy Communion in accord with the norm of law, the Church’s discipline has already made clear that they should not approach Holy Communion nor receive a blessing. This would include non-Catholics and those envisaged in can. 915 (i.e., those under the penalty of excommunication or interdict, and others who obstinately persist in manifest grave sin).

I draw your attention to the first observation. The proper time for any blessing to be imparted is at the conclusion of the Holy Sacrifice of the Mass (unless there is a ritual blessing such as the Nuptial blessing or one that is related to the imparting of the sacraments of Holy Orders, Annointing of the Sick and Confirmation that is imbedded within the context of the Ritual Mass).

Unfortunately, this sends the children the message that they are entitled to receive “something” in lieu of Someone. When the celebrant proclaims the invitation, “Behold, the Lamb of God, happy are those who are called to the Supper”, the properly disposed faithful are invited to receive Our Lord. They are not invited to receive a blessing.

As others indicated, there is no such provision for this in the GIRM, RS or in any authoritative documents of the Holy See. This is an innovation that should never have crept into the Mass.

 

[graceandglory]

Are extraordinary ministers supposed to be giving blessings to children (and some adults not having received the Sacrament of Holy Communion) during Communion?)

There are already lots of good resources in this thread, here’s another:
Can parents change lines during the Communion procession so their children can be blessed by the priest?
forums.catholic-questions.org/showthread.php?t=33373

**
There are certain cases in which a lay person may give a blessing. The general introduction to the Book of Blessings, n. 18 states: “Other laymen and laywomen, in virtue of the universal priesthood, a dignity they possess because of their baptism and confirmation, may celebrate certain blessings, as indicated in the respective orders of blessings, by use of the rites and formularies designated for a lay minister.”

In the rubrics for the distribution of Holy Communion to the sick by extraordinary ministers, the minister may not bless the sick person but only may make the sign of the cross over himself and ask for a blessing upon both of them.

Based on these statements, the practice of extraordinary ministers giving blessings during Holy Communion does not appear to be in keeping with Church law.**

Perhaps your priest should speak with the Extraordinary Ministers about the particular Church norms concerning extraordinary ministers of Holy Communion. Especially since “the canonical discipline concerning extraordinary ministers of Holy Communion must be correctly applied so as to avoid generating confusion.” (Collaboration of the Non-Ordained Faithful in the Sacred Ministry of Priest Article 8)

" 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." (Collaboration of the Non-Ordained Faithful in the Sacred Ministry of Priest Article 8).

 

[benedictgal]

Here is something from Ecclesia de Mysterio that, I hope, will further clarify things:

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.

This includes imparting any sort of blessing during the Mass, since this is the competency of the priest.

 

[hilde_the_dog]

Seven years ago this was addressed in our parish where as I recall the bishop instructed the pastors to tell the congregation NOT to come forward for blessings during the reception of communion - this was for all persons. Now we have a few who go up for that but not many at all.

 

[Fergal]

Fr. Peter Stravinskas, a leading liturgical expert, has a teaching on Redemptionis Sacramentum. He calls this practice the “clericalization of the laity,” and it is to be forbidden.

I stopped my homebound/nursing home ministry for this very reason. I could no longer bear to see the Eucharistic abuses. Men (more often than women) were anointing the sick with oil or holy water, making the sign of the cross on the foreheads of the ill, engaging in the laying on of hands, blessing them with the Eucharist, etc. In short, they are acting like priests.

The reason why we see this erroneous tendancy and indeed why we see laicisation of the clergy is becuase the Diaconate is not yet fully implemented. This is the very reason why I believe so strongly in the Diaconate. I think that one of its biggest roles of those called to Diaconate will be to shine light on the roles of Priests and Laity in their proper perspective.

By the way I have signed up and found out only last week that I have been accepted for the Propedeutic Year. So please folks keep me in mind. We have no template to go on since we are the first batch of hopefuls to stand up and be counted in Ireland.

 

[Sir_Knight]

Anyone can give a blessing but only somebody who is ordained (deacon, priest, etc.) can give a church blessing. When an EMHC gives a blessing, it carries the same weight as when you say “bless you” to somebody that sneezes.

 

[jmcrae]

Also, could you please give me reference to where it is said that it is an “unapproved practice”? Because if I am wrong, I most certainly would liket o correct myself!!!

The document Redemptionis Sacramentum is absolutely clear that nothing should be going on in the line for Holy Communion other than the distribution of Holy Communion. There is also no provision given either in the General Instruction of the Roman Missal nor in the Book of Blessings that visualizes such a thing going on. The only blessing at Mass that is mentioned in either one is the final blessing that is given to everyone at the very end of the Mass, just before the Recessional.

 

[Dicerning]

 Here's what I know: extraordinary ministers are NOT supposed to give a blessing

Nobody is “SUPPOSED” to give a blessing in a line that is not intended for blessings.

Also, could you please give me reference to where it is said that it is an “unapproved practice”? Because if I am wrong, I most certainly would liket o correct myself!!!

There is not reference to it. Similar to the fact that there is no reference that forbids us to walk on our hands down the communion line or do cartwheels when returning to our pew.

A layperson tried to bless my child recently at communion. Instead of causing a scene I simply put my hand on the communion ministers shoulder and said I bless you too!.

 

[Sr_Sally]

I understand what all of you are saying, and I do agree with it.

Here’s the problem. We are new members of a parish (I’m a cradle Catholic, my husband is going through RCIA and my children, 9 and 13, will be receiving instruction on the Sacraments in the fall with all the other children who are receiving it), and this seems to be a pretty standard practice, children going up the Communion line with, or without, a parent for a blessing. My husband does not go up, but I have seen other RCIA candidates (is that the right word) do this. If we happen to be able to attend the Mass that they prefer the RCIA candiates to attend (not very often, due to dh’s works schedule), the release the RCIA candidates after the homily, so that they can go and discuss the scripture readings and the homily.

My children go up for a blessing more so because everyone else is doing it, and they get the nastiest looks if they remain in the pew, like they have not gone to Confession or something, and cannot partake of the Eucharist (due to their age).

This is a huge parish and we have a Monsignor and a Parochial Vicar, in addition to 4 Deacons, none of which seem to ever be at the Sunday evening Mass, which we have been having to attend frequently, due to dh’s schedule. It happens on some Saturday Vigil Masses too. I don’t know if I should bring it up to the Monsignor, or if I’d be viewed as a new “troublemaker”, since everyone seems quite comfortable with these practices.

So, what should I do? Approach the Monsignor and give him a copy of what I got from the Adoremus link? Tell the children to stay in the pew while I go up to receive the Eucahrist? I will be so glad when all of this is a moot point for my family, once the children and husband receive the Sacraments. It will still disturb me, but won’t be such a problem for me. I wish a more conservative parish were accessible to us, but the nearest one is an hour away from my house.

Thanks! I’ve really appreciated all of the information.

When we were in the same situation, my dh and children stayed in the pew together. In fact, since I also attended daily Mass frequently, on Sunday’s I often stayed in the pew with them and made a spiritual communion. I cannot image why they are receiving dirty looks, unless they are in the way of people trying to get past them in the pew. Best situation there is to sit at the end of the pew and when people need to get past, simply stand in the aisle and then come back in to kneel. I also found it helped my children if they had something specific in mind to pray for during communion and a small book of prayers specifically for that since they didn’t have appropriate prayers memorized. Then also, they love to sing so they would actually sing the communion hymn!

 

[zab]

Nobody is “SUPPOSED” to give a blessing in a line that is not intended for blessings.

There is not reference to it. Similar to the fact that there is no reference that forbids us to walk on our hands down the communion line or do cartwheels when returning to our pew.

A layperson tried to bless my child recently at communion. Instead of causing a scene I simply put my hand on the communion ministers shoulder and said I bless you too!.

We can go back and forth and round and round on whether or not it is appropriate for an EMHC to say “God bless you” to your children. Just as we could go round and round on what the correct terminology is for the extaordinary minister of Holy Communion.

If someone has a problem accepting the practice of the EMHC saying “God bless you” then I would suggest that they write to their pastor and give their reasons why they believe this practice should stop. Don’t take it out on the EMHC because most likely this is how they were trained.

 

[benedictgal]

Anyone can give a blessing but only somebody who is ordained (deacon, priest, etc.) can give a church blessing. When an EMHC gives a blessing, it carries the same weight as when you say “bless you” to somebody that sneezes.

However, this should not be done within the context of the Mass. The letter from the CDWDS and Ecclesia de Mystero have made that perfectly clear.

The only duty that an EMHC performs is to assist in the distribution of Holy Communion. Even that comes with the catch that there has to be a genuine need for their assistance.

 

[Sir_Knight]

However, this should not be done within the context of the Mass. The letter from the CDWDS and Ecclesia de Mystero have made that perfectly clear.

And what happens when the Pastor instructs you to do so? And you voice your objection to the priest citing the letter from the CDWDS and Ecclesia de Mystero and they say that they agree with you but since this is something that the Pastor wants done in HIS parish, we are obligated to obey.

 

[benedictgal]

And what happens when the Pastor instructs you to do so? And you voice your objection to the priest citing the letter from the CDWDS and Ecclesia de Mystero and they say that they agree with you but since this is something that the Pastor wants done in HIS parish, we are obligated to obey.

We are not obligated to go against what the official documents of the Holy See have to say. Just as we are not obligated to obey our parents when they ask us to go into Walgreen’s and help them swipe a bottle of Tylenol or go 10 miles past the speed limit because they want to get home to watch a WWE match, we are not obliged to follow a directive from the pastor that is squarely contrary to what Rome has said.

You forget that obedience is a two-way street. The pastor, moreso than anyone else, along with his bishop, is obliged to obey the mandates, norms, rubrics and directives of the Holy See. This is a non-negotiable.

 

[Tigg]

We are not obligated to go against what the official documents of the Holy See have to say. Just as we are not obligated to obey our parents when they ask us to go into Walgreen’s and help them swipe a bottle of Tylenol or go 10 miles past the speed limit because they want to get home to watch a WWE match, we are not obliged to follow a directive from the pastor that is squarely contrary to what Rome has said.

You forget that obedience is a two-way street. The pastor, moreso than anyone else, along with his bishop, is obliged to obey the mandates, norms, rubrics and directives of the Holy See. This is a non-negotiable.

I, for one, am so glad you post to CAF. You always seem to keep us on the up and up with clear-cut, definitive answers.

Blessings to you!

 

[Sir_Knight]

We are not obligated to go against what the official documents of the Holy See have to say. Just as we are not obligated to obey our parents when they ask us to go into Walgreen’s and help them swipe a bottle of Tylenol or go 10 miles past the speed limit because they want to get home to watch a WWE match, we are not obliged to follow a directive from the pastor that is squarely contrary to what Rome has said.

You forget that obedience is a two-way street. The pastor, moreso than anyone else, along with his bishop, is obliged to obey the mandates, norms, rubrics and directives of the Holy See. This is a non-negotiable.

I’ve had THREE separate priests tell us in meetings that they agreed that blessings should not be given but this was what the Pastor wants and it is what we should do. Interestingly, two of those priests are gone (one left and then we got the second one and then he got transferred and we are now on the third – all within the space of about a year and a half) … wonder if there is a connection.

 

[benedictgal]

I’ve had THREE separate priests tell us in meetings that they agreed that blessings should not be given but this was what the Pastor wants and it is what we should do. Interestingly, two of those priests are gone (one left and then we got the second one and then he got transferred and we are now on the third – all within the space of about a year and a half) … wonder if there is a connection.

However, it is not up to the Pastor to make this decison, as this is beyond his competency.

Redemptionis Sacramentum makes very clear that:

[11.] The Mystery of the Eucharist “is too great for anyone to permit himself to treat it according to his own whim, so that its sacredness and its universal ordering would be obscured”.27 On the contrary, anyone who acts thus by giving free rein to his own inclinations, even if he is a Priest, injures the substantial unity of the Roman Rite, which ought to be vigorously preserved,28 and becomes responsible for actions that are in no way consistent with the hunger and thirst for the living God that is experienced by the people today. Nor do such actions serve authentic pastoral care or proper liturgical renewal; instead, they deprive Christ’s faithful of their patrimony and their heritage. For arbitrary actions are not conducive to true renewal,29 but are detrimental to the right of Christ’s faithful to a liturgical celebration that is an expression of the Church’s life in accordance with her tradition and discipline. In the end, they introduce elements of distortion and disharmony into the very celebration of the Eucharist, which is oriented in its own lofty way and by its very nature to signifying and wondrously bringing about the communion of divine life and the unity of the People of God.30 The result is uncertainty in matters of doctrine, perplexity and scandal on the part of the People of God, and, almost as a necessary consequence, vigorous opposition, all of which greatly confuse and sadden many of Christ’s faithful in this age of ours when Christian life is often particularly difficult on account of the inroads of “secularization” as well.31

He cannot add or subtract anything on his own authority. My parochial vicar and I had a long talk about this (and othe matters) about three days ago. Unfortunately, it seems that to some, not even the fact that Rome said so in very explicit terms is not enough.