Extraordinary Ministers giving blessings

[benedictgal]

I don’t have time to read all the posts on this thread, but I wanted to share my experiences. I’ve been an EMHC for several years now–about a year, or so, longer than we’ve been Catholic. I have always been very conscious of what’s proper and what is not, in regards to my responsibilities in this area. As to the particular area of blessings, I have repeatedly brought the issue up with our priest over the last couple years. At first, he just didn’t respond to the concern. More recently, after I observed a well-meaning EMHC making the sign of the cross in the air as a blessing over someone, I raised the issue again, and he acknowledged that I had a point. While I still have’t heard of a particular change instituted with regards to this process, I do believe it is going to be addressed shortly in EMHC training.

What I have begun doing in the meantime as a sort of compromise is to ensure that my “blessings” are given on the person’s shoulder whenever possible, and that I don’t make the sign of the cross–even on the person’s forehead. As a person who I believe is called to this ministry, I believe that the appropriate thing is to make my concerns known, then ultimately follow the guidance of my priest and bishop. For me, it boils down to an issue of authority. In matters of this nature, I believe it is the EHMC’s responsibility to follow the instructions and guidance of his priest.

Here is the instruction given by the CDWDS:

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).

There is not even provisions for this in the General Instruction of the Roman Missal (GIRM) nor in any of the authoritative documents of the Holy See. Thus, those who site the GIRM as a means to legitimize this practice are simply barkng up the wrong tree since no justification exists under the document.

We are not obliged to obey our pastors if they are doing something contrary to what the Church prescribes. Note in Redemptionis Sacramentum 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

[12.] On the contrary, it is the right of all of Christ’s faithful that the Liturgy, and in particular the celebration of Holy Mass, should truly be as the Church wishes, according to her stipulations as prescribed in the liturgical books and in the other laws and norms. Likewise, the Catholic people have the right that the Sacrifice of the Holy Mass should be celebrated for them in an integral manner, according to the entire doctrine of the Church’s Magisterium.

Thus no one, not even the priest, has the right to insert something into the Mass that does not belong there. That is something that those supporting this bad practice seem to forget.

 

[benedictgal]

So who are “they” is there a long history of infants and small children being left in the pew? Infants and small children are not allowed communion. Or is “they” in reference to the catholic who is choosing not to live in communion? And (again, and again) who decides who “they” are?

Infants and small children can certainly accompany their parents. No one is saying that. They just do not get a blessing. Everyone is going to get the blessing after Mass. What is so hard to understand about that?

 

[benedictgal]

Originally Posted by North Coast
I don’t have time to read all the posts on this thread, but I wanted to share my experiences. I’ve been an EMHC for several years now–about a year, or so, longer than we’ve been Catholic.

How can you have been an EMHC for several years, longer than you’ve been Catholic? Only Catholics can serve as EMHCs.

 

[japhy]

An Extraordinary Minister is trained for a specific duty and that is all, however that training does not preclude them from ALL OTHER DUTIES, it turns out they still breath and put their pants on one leg at a time, and more specifically they do that without advanced written permission from the office of Congregation for Divine Worship and the Disciple of the Sacraments.

Don’t be ridiculous. We’re talking about liturgical duties:
Nevertheless the unity of the community, which is derived from the one bread in which all share (see 1 Cor 10:17), has a hierarchic structure. For this reason it requires that “each one, minister or lay person, 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 the liturgy.” (Eucharisticum Mysterium 16, quoting Vatican II’s Sacrosanctum Concilium 28)
Extraordinary ministers of Holy Communion are just that. Their office consists in the distribution of Holy Communion, not giving blessings.

 

[benedictgal]

Don’t be ridiculous. We’re talking about liturgical duties:
Nevertheless the unity of the community, which is derived from the one bread in which all share (see 1 Cor 10:17), has a hierarchic structure. For this reason it requires that “each one, minister or lay person, 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 the liturgy.” (Eucharisticum Mysterium 16, quoting Vatican II’s Sacrosanctum Concilium 28)
Extraordinary ministers of Holy Communion are just that. Their office consists in the distribution of Holy Communion, not giving blessings.

Even Ecclesia de Mysterio effectively said the same thing. EMHCs are commissioned only to assist in the distribution of Holy Communion, nothing more.

 

[zab]

Even Ecclesia de Mysterio effectively said the same thing. EMHCs are commissioned only to assist in the distribution of Holy Communion, nothing more.

Of course EMHC must be prepared and know what to do when certain problems arise. Sometimes they are expected to do something other than distribute Holy Communion. For example they must take proper care of Precious Blood that has been spilt. Likewise, they must know what to do when a non-Communicant approaches them.

 

[benedictgal]

Per Redemptionis Sacramentum, these are the duties of an EMHC:

1. The Extraordinary Minister of Holy Communion
   [154.] As has already been recalled, “the only minister who can confect the Sacrament of the Eucharist in persona Christi is a validly ordained Priest”.254 Hence the name “minister of the Eucharist” belongs properly to the Priest alone. Moreover, also by reason of their sacred Ordination, the ordinary ministers of Holy Communion are the Bishop, the Priest and the Deacon,255 to whom it belongs therefore to administer Holy Communion to the lay members of Christ’s faithful during the celebration of Mass. In this way their ministerial office in the Church is fully and accurately brought to light, and the sign value of the Sacrament is made complete.

[155.] In addition to the ordinary ministers there is the formally instituted acolyte, who by virtue of his institution is an extraordinary minister of Holy Communion even outside the celebration of Mass. If, moreover, reasons of real necessity prompt it, another lay member of Christ’s faithful may also be delegated by the diocesan Bishop, in accordance with the norm of law,256 for one occasion or for a specified time, and an appropriate formula of blessing may be used for the occasion. This act of appointment, however, does not necessarily take a liturgical form, nor, if it does take a liturgical form, should it resemble sacred Ordination in any way. Finally, in special cases of an unforeseen nature, permission can be given for a single occasion by the Priest who presides at the celebration of the Eucharist.257

[156.] This function is to be understood strictly according to the name by which it is known, that is to say, that of extraordinary minister of Holy Communion, and not “special minister of Holy Communion” nor “extraordinary minister of the Eucharist” nor “special minister of the Eucharist”, by which names the meaning of this function is unnecessarily and improperly broadened.

[157.] If there is usually present a sufficient number of sacred ministers for the distribution of Holy Communion, extraordinary ministers of Holy Communion may not be appointed. Indeed, in such circumstances, those who may have already been appointed to this ministry should not exercise it. The practice of those Priests is reprobated who, even though present at the celebration, abstain from distributing Communion and hand this function over to laypersons.258

Note that it does not say anything about imparting blessings. Inasmuch as there are those who will cite YouTube broadcasts justfifying the practice, there was nothing in writing from the CDWDS until November 2008 when the letter came out. The letter is an official document of the CDWDS, not a YouTube broadcast. The Church works out of documents, not YouTube.

 

[benedictgal]

This is what Ecclesia de Mysterio says about the duties of an EMHC:

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

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

1. The canonical discipline concerning extraordinary ministers of Holy Communion must be correctly applied so as to avoid generating confusion. The same discipline establishes that the ordinary minister of Holy Communion is the Bishop, the Priest and the the Deacon.(96) Extraordinary ministers of Holy Communion are those instituted as acolytes and the faithful so deputed in accordance with Canon 230, 3.(97)

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

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

This function is supplementary and extraordinary (101) and must be exercised in accordance with the norm of law. It is thus useful for the diocesan bishop to issue particular norms concerning extraordinary ministers of Holy Communion which, in complete harmony with the universal law of the Church, should regulate the exercise of this function in his diocese. Such norms should provide, amongst other things, for matters such as the instruction in eucharistic doctrine of those chosen to be extraordinary ministers of Holy Communion, the meaning of the service they provide, the rubrics to be observed, the reverence to be shown for such an august Sacrament and instruction concerning the discipline on admission to Holy Communion.

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

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

Nowhere is it indicated in this document, the precursor to RS, that EMHCs can impart blesings.

 

[benedictgal]

Ecclesia de Mystero makes this further observation:

Liturgical Celebrations

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

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

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.

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

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

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

While Ecclesia de Mysterio does not explicitly say anything about blessings in lieu of distributing Holy Communion, the fact that it speaks to “anomalous liturigical practices” should give us a huge red flag that the imparting of blessings in lieu of distributing Holy Communion should not be done. Even the letter from the CDWDS references Ecclesia de Mysterio in its observations. That should be enough proof for us that this is wrong.

 

[zab]

Per Redemptionis Sacramentum, these are the duties of an EMHC:

Note that it does not say anything about imparting blessings. Inasmuch as there are those who will cite YouTube broadcasts justfifying the practice, there was nothing in writing from the CDWDS until November 2008 when the letter came out. The letter is an official document of the CDWDS, not a YouTube broadcast. The Church works out of documents, not YouTube.

The Vatican has a YouTube channel
youtube.com/user/vatican

 

[zab]

The topic of blessings in the Communion line has been studied for many years, many years. There have been Liturgical Directives to correct many liturgical abuses over the past several years but no directive was issued concerning blessings in the Communion line. There is no question that laity cannot give a blessing. The problem arises when a directive is given that would not even allow a priest to bless someone in the Communion line. If this were such an easy issue to decide, the CDWDS would have made a decision long ago instead of leaving it to local practice letting the bishop decide what to do. Perhaps one of the problems arising from issuing a Liturgical Directive is that it would leave no room for the priest’s response when a non-Catholic visitor approached him unexpectly in the Communion line. I don’t know. In any case, if such a directive were to be issued, the EMHC would still have to be instructed on what to do when such cases arise. To have concern for the treatment of non-Communicants approaching in the Communion line is not to justify or even assume that an EMHC has the power to impart a blessing.

 

[benedictgal]

For those of you following this thread, the letter in question not only addresses the matter of EMHCs imparting blessings in lieu of distributing Holy Communion. It also addressses the clergy as well. This is what the CDWDS noted:

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). **

The parts that I highlighted in red and bold are what are applicable to clergy. Here is what Canon 915 notes:

Can. 915 Those who have been excommunicated or interdicted after the imposition or declaration of the penalty and others obstinately persevering in manifest grave sin are not to be admitted to holy communion.

The fact that obsevation #5 notes that the individuals noted in this provision (#5 of the CDWDS) should not approach the priest for Holy Communion nor receive a blessing should be proof enough that this should not be done.

Someone speaking off the cuff on YouTube, even if he is a Vatican official, is doing just that, expressng an opinion. However, statements on YouTube do not count as they are not official. What makes something offcial is when it comes out in writing and is published in Notitiae. That, then, becomes the offiical word. Furthermore, the fact that it came out of the CDWDS is indicatve that the Congregation recognizes that there are problems.

 

[ohioszo]

The EMHC should not touch anyone or use any hand gestures when you say “May the Lord bless you”. The matter of giving blessings in the Communion line is still being studied by the Congregation for Divine Worship and the Disciple of the Sacraments. But it has been made known to us that people not receiving Communion should not be approaching in the Communion line and children should not be presented to the priest,deacon or EMHC for a blessing. I’ll let others post the documents—again.

Our Priest illustrated to us what to do, on the forehead. Previously, it was just words or, as someone said later, a shoulder touch. It bothered me when I heard the excitement of those who encouraged blessing, but, later, we were actually asked to bless. So, I say, we are commissioned to do what the Priest cannot due to the constraints that has EEMs in the first place.

 

[ohioszo]

No, Extaordinary Ministers of Holy Communion are not permitted to give blessings. First of all they should not be touching anyone’s head with the hand that is touching the Eucharist. EMOHC should be checking their hand after serving to make sure there are no crumbs. I dip my fingers in the holy water reserved by the tabernacle for that purpose and then carefully wipe them on the purificator which is then laundered properly.
EMOHC do not have church authority and should not be mimicing the priest or deacon who do have the authority to give blessings.
The church has not given permission for anyone to come up with arms crossed for a blessing. This is a random action that has worked itself into the liturgy without any instruction from Rome. You will not find it in the Instructions for Mass called the GIRM or the Sacramentary.

Here’s some resources-

ewtn.com/expert/answers/blessings.htm

canonlaw.info/2009/05/lay-ministers-of-holy-communion-should.html

Recently a member of this forum sent a letter to the CDW about this practice . You can read about it here-

adoremus.org/0209CDW_Blessing.html

The Blessed Sacrament is not crumbling on our hands. Sorry to have this disagreement, as I will do what I am told to, at our Parish. We are not told to mimic. We are given instructions, and, I will say that if there is such a person to correct all of the little things that Parishioners do, including the orans hands/arms position when praying the Our Father, as mentioned on these boards, which everyone does at our parish, when not holdng hands … well, they are welcome to come and correct our behavior!

 

[ohioszo]

First of all, Extraordinary Ministers of Holy Communion are commissioned only to assist in the distribution of Holy Communion, nothing more, nothing less. Furthermore, this is not a permanent position. It was never meant to be.

Since we are not Eucharistic Ministers (this term applies only to the priest and the bishop since only they can confect the Sacrament), we do not have any “privileges” other than to assist with the distribution of Holy Communion when there is a real need for our help.

This is the text of the observations made by the Congregation for Divine Worship and the Discipline of the Sacraments:

I forwarded a copy of this to my parochial vicar and to a mutual priest friend of ours, as well as to my pastor and the administrator of the Cathedral. My PV was relieved and said that he knew that there was something inherently wrong with this practice. He was pleased that the CDWDS validated his gut instinct.

If the Priest specifically tells us to bless the children, then, we are doing it for him. Think about the distribution of ashes. How does that fit into your scheme?

 

[zab]

Someone speaking off the cuff on YouTube, even if he is a Vatican official, is doing just that, expressng an opinion. However, statements on YouTube do not count as they are not official. What makes something offcial is when it comes out in writing and is published in Notitiae. That, then, becomes the offiical word. Furthermore, the fact that it came out of the CDWDS is indicatve that the Congregation recognizes that there are problems.

The good Cardinal can state facts when answering questions. And he was relating what the Congregation decided to do in regards to this matter. Now, I am not an expert on Vatican documents and decisions, but if the good Cardinal says that they at the Congregation decided to leave it to the local bishops to decide what to do , then I take that to be a fact of what happened not an opinion.

 

[benedictgal]

Our Priest illustrated to us what to do, on the forehead. Previously, it was just words or, as someone said later, a shoulder touch. It bothered me when I heard the excitement of those who encouraged blessing, but, later, we were actually asked to bless. So, I say, we are commissioned to do what the Priest cannot due to the constraints that has EEMs in the first place.

No. It is not up to the priest, nor even the bishop, to grant you this “authority” to bless. Please re-read the posts where I cited the authoritative documents of the Holy See, including the quotes from Redemptionis Sacramentum, Ecclesia de Mysterio and the letter of the Congregation for Divine Worship and the Discipline of the Sacraments… We are not to simulate anything (gestures, wording or otherwise) that pertains to the celebrant of the Mass.

An EMHC (Extraordinary Minister of Holy Communion, the term that the Church requests that we use for the laity) is only to distribute Holy Communion, and even that comes with conditions, such as a genunine need.

No one, not even the priest, has the right to add anything to the Holy Sacrifice of the Mass. This statement is made very clear in the Constitution on Sacred Liturgy and reaffirmed in Redemptionis Sacramentum.

 

[japhy]

Think about the distribution of ashes. How does that fit into your scheme?

Lay ministers distributing ashes is expressly permitted by the liturgical books. The Church has already made provisions for it.

There is nothing in the liturgical books about giving blessings during the Communion procession, whether by bishops, priests, deacons, or laypeople.

 

[Victorious]

The Blessed Sacrament is not crumbling on our hands. Sorry to have this disagreement, as I will do what I am told to, at our Parish. We are not told to mimic. We are given instructions, and, I will say that if there is such a person to correct all of the little things that Parishioners do, including the orans hands/arms position when praying the Our Father, as mentioned on these boards, which everyone does at our parish, when not holdng hands … well, they are welcome to come and correct our behavior!

This is why I do not want to be an EMHC (besides the fact that I think EMHC’s are grossly over-used): because I know I will be instructed to do things that are not kosher; and if something is not kosher, I don’t want to be doing it. It’s bad enough I do all sorts of un-kosher things in my life outside of Mass, without also doing them at Mass.

Besides which, there are things going on I know I don’t want to have to deal with, like people coming up to receive Communion chewing gum, or backwashing into the chalice.

 

[benedictgal]

If the Priest specifically tells us to bless the children, then, we are doing it for him. Think about the distribution of ashes. How does that fit into your scheme?

You are comparing apples to watermelons with this analogy. The imposition of ashes is something entirely different from imparting a blessing in lieu of receiving Holy Communion. The ashes are sacramentals. Anyone can do that. Furthermore, you are not blessing anything. You are merely applying the blessed ashes to the forehead.

However, only a priest has the authority and the faculty to impart a blessing within the context of the Holy Sacrifice of the Mass. Such a blessing is conferred upon the people at the end of the Mass, as stated in the letter from the CDWDS. Now, there are blessings within the Mass that are part of a ritual, such as the Nuptial Blessing (that comes after the Pater Noster) and those that come within the context of a Baptism, Confirmation and the Sacrament of Holy Orders celebrated during the Mass. However, as an EMHC, you do not have the faculty to bless anything or anyone. That blessing is reseved to the priest alone and it should come at the end of the Mass.