I really don’t think that’s the case, at least in the two parishes I attend. Most people who receive blessings are visiting non-Catholics. They are typically in awe of both the Mass and the setting.
If they choose to come up for a blessing, it’s done by invitation and their willingness to be blessed shows profound respect for the Church in my opinion. Sometimes they get confused and don’t get in one of the priests’ lines. That’s when people like me say a little prayer for them right on the spot.
However, there is still the problem of confusion, even among some Catholic faithful. Extraordinary Ministers of Holy Communion are commissioned to assist the celebrant in the distribution of Holy Communion under certain conditions. This duty does not include imparting a blessing, especially during the Mass.
This kind of confusion is what led Rome to clarify things back in 1997 and re-clarify, if you will, what the duties of the Extraordinary Minister of Holy Communion are. These duties are spelled out in Redemptionis Sacramentum, the document that came out seven years after the 1997 one promulgated by the Congregation for Clergy (which was also signed off on by the Congregation for Divine Worship):
[155.] In addition to the ordinary ministers there is the formally instituted acolyte, who by virtue of his institution is an extraordinary minister of Holy Communion even outside the celebration of Mass. If, moreover, reasons of real necessity prompt it, another lay member of Christ’s faithful may also be delegated by the diocesan Bishop, in accordance with the norm of law,256 for one occasion or for a specified time, and an appropriate formula of blessing may be used for the occasion. This act of appointment, however, does not necessarily take a liturgical form, nor, if it does take a liturgical form, should it resemble sacred Ordination in any way. Finally, in special cases of an unforeseen nature, permission can be given for a single occasion by the Priest who presides at the celebration of the Eucharist.257
[156.] This function is to be understood strictly according to the name by which it is known, that is to say, that of extraordinary minister of Holy Communion, and not “special minister of Holy Communion” nor “extraordinary minister of the Eucharist” nor “special minister of the Eucharist”, by which names the meaning of this function is unnecessarily and improperly broadened.
[157.] If there is usually present a sufficient number of sacred ministers for the distribution of Holy Communion, extraordinary ministers of Holy Communion may not be appointed. Indeed, in such circumstances, those who may have already been appointed to this ministry should not exercise it. The practice of those Priests is reprobated who, even though present at the celebration, abstain from distributing Communion and hand this function over to laypersons.258
[158.] Indeed, the extraordinary minister of Holy Communion may administer Communion only when the Priest and Deacon are lacking, when the Priest is prevented by weakness or advanced age or some other genuine reason, or when the number of faithful coming to Communion is so great that the very celebration of Mass would be unduly prolonged.259 This, however, is to be understood in such a way that a brief prolongation, considering the circumstances and culture of the place, is not at all a sufficient reason.
[159.] It is never allowed for the extraordinary minister of Holy Communion to delegate anyone else to administer the Eucharist, as for example a parent or spouse or child of the sick person who is the communicant.
[160.] Let the diocesan Bishop give renewed consideration to the practice in recent years regarding this matter, and if circumstances call for it, let him correct it or define it more precisely. Where such extraordinary ministers are appointed in a widespread manner out of true necessity, the diocesan Bishop should issue special norms by which he determines the manner in which this function is to be carried out in accordance with the law, bearing in mind the tradition of the Church.
Nowhere does it state in this document, nor in the GIRM, for that matter, that EMHCs can impart any type of blessing.
Again, it goes back to the point where it is not at all appropriate for the laity to assume any posture that is reserved for the celebrant during the Mass. I realize that Zab noted that his pastor told him not to make any gesture that is similar to the celebrant; however, even just saying the words is, in my opinion, already getting into the slippery slope.
Even in the communion service, the EMHC leading it doesn’t impart a blessing. Why? It is not appropriate nor is it licit. Such a blessing, in that case, is reserved only for clergy, such as a deacon who may be leading the service.
I don’t want to seem inflexible on this point, nor do I want to make generalities, because I can see Zab’s point that there are many EMHCs who do not take it upon themselves to do this. Please know that I am not trying to come out like the proverbial lion in winter.
However, I’ve seen too many strange things done, as far as some of the EMHCs in my neck of the mesquite are concerned, and believe that even the appearance or the verbage of a blessing shouldn’t happen. These include some EMHCs blessing people with oils during adoration at the local hospital chapel and other things. Thankfully, the bishop finally addressed the issue of the oils and told the well-intentioned folks that this was to stop.
