The Catholic Yeti: Instituted Lectors and Acolytes

[Titus]

Of course we will be nice.
I think you’re absolutely right, the subdeacon fits in nicely to the mass. Would be good. And married men could do it. Lovely. The subdiaconate would be less of a commitment than the diaconate, say no obligation to attend mass every day etc., just pray divine office and lead good catholic life, then institution ceremony, then serve: carry processional cross, perhaps organise preparation of gifts, communion, etc. Hold paten under priest’s mouth would be nice. They could even hold paten under communicants mouth during communion .All just ideas.
Does anyone have info on what the old subdeacons did?

 

[John_Lilburne]

The 1972 Motu Proprio Ministeria Quaedam has:
“4. … The functions heretofore assigned to the subdeacon are entrusted to the reader and the acolyte; consequently, the major order of subdiaconate no longer exists in the Latin Church. There is, however, no reason why the acolyte cannot be called a subdeacon in some places, at the discretion of the conference of bishops.”
The full document is at romanrite.com/Churchdoc.html .

 

[mercygate]

One answer only: The women would shriek their heads off over patriarchal oppression if they were expected to step down in place of an instituted Lector or Acolyte.

I am a woman and a reader (and a GOOD reader, too!) and I always feel that I am serving in a role that belongs to somebody else when I read. I would step down in a heartbeat if there were responsible male readers enough to go around at my parish.

C’mon, guys! Step up to the plate.

 

[Gouletdr]

If you have Seminarians in your parish or in your (Arch)Dioceses then you have Instituted Lectors and Acolytes. Although Tonture, Porter, Exorcist, and the Sub-Deacon have been suppressed as Minor Orders leading to Ordination, Lector and Acolyte have not. Although it varies from Dioceses to Dioceses, usually a Seminarian in 1st Theology would receive Lector and a 2nd Theology Seminarian would receive Acolyte. Lay men may also become “Instituted” Lectors and Acolytes at the descretion of the local Bishop. They, like Seminarians, would be “Instituted” into the roles during Mass.
Lay men and women can also fulfill these roles, but in this case they are “Commissioned.” Whereas Instituted has no period (unless you leave formation in the case of a Seminarian or step down in the case of a Layman), the “Commissioned” is only for a temporary period of time (usually 2 or 3 years or when you leave a parish). Usually commissioned acolytes are called Altar Servers to distinguish from the Seminarians. Instituted Acolytes assist at the Mass in the same responsibilities as the Altar Server but they have the additional role of being allowed to purify the vessels, lead a communion service, and wake/graveside services, since this Minor Order is a step towards Deaconal Ordination.
More information may be found in the Code of Canon Law, Canons 224-264 and the Program of Priestly Formation, 2006 (US Version, not sure the latest for other countries).

 

[John_Lilburne]

… Whereas Instituted has no period (unless you leave formation in the case of a Seminarian or step down in the case of a Layman)…

Can you substantiate the “unless”.

Obviously if a seminarian is ordained he becomes an ordained minister stops being a layman and instituted minister.

But otherwise I would see the institution as permanent, short of a tribunal punishment of excommunication or “loss of office”. Given what has happened to porters, there could be another Motu Proprio abolishing the instituted ministries.

But leaving formation for the priesthood does not change the fact that someone has been instituted and is an instituted minister.

Some documents emphasising the permanence of the instituted ministries, with my bold highlights:

Catechism of the Catholic Church, n 903:
“Lay people who possess the required qualities can be admitted permanently to the ministries of lector and acolyte. [Footnote 436: Cf. CIC, can. 230.1].”

Catechism of the Catholic Church, 1671: “Certain blessings have a lasting importance because they consecrate persons to God, or reserve objects and places for liturgical use. Among those blessings which are intended for persons - not to be confused with sacramental ordination - are the blessing of the abbott or abbess of a monastery, the consecration of virgins and widows, the rite of religious profession and the blessing of certain ministries of the Church (readers, acolytes, catechists, etc.).”

Ceremonial of Bishops, n. 790: “Unless they have already done so, candidates for ordination are to receive these ministries …”. The permanent nature of institution is clear, since it is not to be performed on someone a second time.

Canon 1050, 3°: “for those to be promoted to the diaconate, certificates of the reception of baptism, of confirmation and of the ministries mentioned in Canon 1035.”
This indicates that there should be a certificate for the institution of a lector and acolyte, emphasizing its permanence.

Canon 230.1: “Lay men whose age and talents meet the requirements prescribed by decree of the Bishops’ Conference, can be given the** stable ministry **of lector and of acolyte …”.

The Rite of Institution of Readers, n 5: “Then all stand, and the bishop, without his miter, invites the people to pray: Brothers and sisters, let us ask God our Father to bless these servants who have been chosen for the ministry of reader. Let us pray that they may be faithful to the work entrusted to them …”.

References:
Ceremonial of Bishops, Liturgical Press, 1989, ISBN 0-8146-1818-9.
The Rites Volume Two, Liturgical Press, 1991, ISBN: 0-8146-6037-1.
The Code of Canon Law: New Revised English Translation, HarperCollins Liturgical, 1997, ISBN 0-00-599375-X.

 

[Titus]

That seems accurate John Lilburne, but for most people these discussions are academic. We would love to see these instituted ministers, but we won’t.

 

[scylla]

One answer only: The women would shriek their heads off over patriarchal oppression if they were expected to step down in place of an instituted Lector or Acolyte.

I am a woman and a reader (and a GOOD reader, too!) and I always feel that I am serving in a role that belongs to somebody else when I read. I would step down in a heartbeat if there were responsible male readers enough to go around at my parish.

C’mon, guys! Step up to the plate.

I would love to, but they do not have Instituted Lectors and Acolytes in my diocese, as “it is exclusive”.

So I serve as an MC, I have stepped up as close as they let me. Actually Friday, the parish secretary was commenting that we have too many men as MC’s and “need to recruit more women.”
She also runs the liturgical dance group, as these kinda things go hand in hand.

Scylla

(I am a male, by the way, but it is easy to be confused as my name is ambiguous, but I still like it)

 

[Andreas_Hofer]

I would love to, but they do not have Instituted Lectors and Acolytes in my diocese, as “it is exclusive”.

So I serve as an MC, I have stepped up as close as they let me. Actually Friday, the parish secretary was commenting that we have too many men as MC’s and “need to recruit more women.”
She also runs the liturgical dance group, as these kinda things go hand in hand.

Scylla

(I am a male, by the way, but it is easy to be confused as my name is ambiguous, but I still like it)

Priest: From liturgical dance and other pernicious tomfoolery,
People: Deliver us, O Lord.

 

[Gouletdr]

Can you substantiate the “unless”.

**Obviously if a seminarian is ordained he becomes an ordained minister stops being a layman and instituted minister. **

But otherwise I would see the institution as permanent, short of a tribunal punishment of excommunication or “loss of office”. Given what has happened to porters, there could be another Motu Proprio abolishing the instituted ministries.

But leaving formation for the priesthood does not change the fact that someone has been instituted and is an instituted minister.

 It is practiced in all diocese and seminaries that when a Seminarian recieved the Minor Orders of Lector and Acolyte they become void when they leave formation, since they are Minor Orders to the Priesthood or Permanent Deaconate.  If they want to continue on as a member of their Church community as a Lector or Altar Server, they may as Commissioned Lectors and Altar Servers if they should volunteer in those roles.  If their Bishop chooses that they remain Instituted, although they are no longer in formation, then that is a possibility.  
 Now, if a Seminarian receives the Minor Orders of Lector/Acoltye, leaves formation, then returns at a later time, then they may be Instituted again without the ceremony that goes with it.  Hence why the Pontifical states that it is permanent.  To have the Minor Orders void when one leaves formation is IAW with Canon Law and the PPF.
 Understand that only a Bishop may Institute a Catholic male as a Lector/Acolyte.  Whereas Commissioned can be done by a Priest.  Info may be found in the GIRMAlthough other lay Catholic men who are not in formation may receive Instituted Lector/Acolyte, it is not common (at least in this area) that this is seen.  
 The only Minor Orders to be abolished was tonsure, porter, exocist, and the subdeacon.  The subdeacon roles fell onto the Instituted Acolyte.   We now have the ceremony of Candidacy but that is not considered a Minor Order.
 Prior to receiving Instituted Lector/Acolyte and Candidacy, the Seminarian has to handwrite a petition to their Ordinary in the presence of a member of the Formation Faculty of the Seminary.

 

[Andreas_Hofer]

John Lilburne;1856124:

Can you substantiate the “unless”.

**Obviously if a seminarian is ordained he becomes an ordained minister stops being a layman and instituted minister. **

But otherwise I would see the institution as permanent, short of a tribunal punishment of excommunication or “loss of office”. Given what has happened to porters, there could be another Motu Proprio abolishing the instituted ministries.

But leaving formation for the priesthood does not change the fact that someone has been instituted and is an instituted minister.

It is practiced in all diocese and seminaries that when a Seminarian recieved the Minor Orders of Lector and Acolyte they become void when they leave formation, since they are Minor Orders to the Priesthood or Permanent Deaconate. If they want to continue on as a member of their Church community as a Lector or Altar Server, they may as Commissioned Lectors and Altar Servers if they should volunteer in those roles. If their Bishop chooses that they remain Instituted, although they are no longer in formation, then that is a possibility.
Now, if a Seminarian receives the Minor Orders of Lector/Acoltye, leaves formation, then returns at a later time, then they may be Instituted again without the ceremony that goes with it. Hence why the Pontifical states that it is permanent. To have the Minor Orders void when one leaves formation is IAW with Canon Law and the PPF.
Understand that only a Bishop may Institute a Catholic male as a Lector/Acolyte. Whereas Commissioned can be done by a Priest. Info may be found in the GIRMAlthough other lay Catholic men who are not in formation may receive Instituted Lector/Acolyte, it is not common (at least in this area) that this is seen.
The only Minor Orders to be abolished was tonsure, porter, exocist, and the subdeacon. The subdeacon roles fell onto the Instituted Acolyte. We now have the ceremony of Candidacy but that is not considered a Minor Order.
Prior to receiving Instituted Lector/Acolyte and Candidacy, the Seminarian has to handwrite a petition to their Ordinary in the presence of a member of the Formation Faculty of the Seminary.

All the minor orders were suppressed. They no longer exist. What do exist are two ministries created by Pope Paul VI on suppression of the minor orders and major order of subdeacon. That reorganization also made it clear that the ministries are not “minor orders to the Priesthood or Permanent Diaconate.” Although all deacons (and thus priests) must have first been instituted to them, they are not ministries directed to any later status. Most pertinent are these guidelines from Ministeriam quaedam:

1. 
   *]What up to now were called minor orders are henceforth to be called ministries.
   *]Ministries may be assigned to lay Christians; hence they are no longer to be considered as reserved to candidates for the sacrament of orders.
   ewtn.com/library/PAPALDOC/P6MINORS.HTM
   
   (NB: due to funky automatic formating, what are really points 2 and 3 in the document got posted as 1 and 2. My apologies.)

 

[John_Lilburne]

… Now, if a Seminarian receives the Minor Orders of Lector/Acoltye, leaves formation, then returns at a later time, then they may be Instituted again without the ceremony that goes with it. …

I think this part of your answer highlights that it is wrong to understand leaving the seminary as effecting the fact that someone has been instituted as a lector or acolyte.

How does someone become “instituted again without the ceremony that goes with it”? Either they have been instituted or they have not been.

Imagine if the same were applied to other ceremonies. Married until death … until soemone swtiches it off.
Sins forgiven … unless we decide to retain later.
You are a priest forever … except when you choose otherwise.
Imagine the instability.

We have instituted lectors and acolytes who are permanent.
We have commissioned ones who are not. Somehow you think the permanent version is also temporary.

 

[Digitonomy]

The missalette thread made me wonder… From some of the documents cited above, it appears that the lector must be used, when present. Is there any flexibility to accommodate situations where the lector has a very thick accent, and is difficult to understand?

 

[Andreas_Hofer]

The missalette thread made me wonder… From some of the documents cited above, it appears that the lector must be used, when present. Is there any flexibility to accommodate situations where the lector has a very thick accent, and is difficult to understand?

Not that I can think of off the top of my head. I think there might be a common sense agreement that someone who doesn’t actually speak the language shouldn’t have to serve a particular Mass, but I doubt that’s on the books. It would seem smarter to avoid the situation by not instituting the gentleman to begin with. The lector’s job is to proclaim, and if an individual invariably does a garbled job of it, there’s no need to institute him to that ministry.

 

[Digitonomy]

Not that I can think of off the top of my head. I think there might be a common sense agreement that someone who doesn’t actually speak the language shouldn’t have to serve a particular Mass, but I doubt that’s on the books. It would seem smarter to avoid the situation by not instituting the gentleman to begin with. The lector’s job is to proclaim, and if an individual invariably does a garbled job of it, there’s no need to institute him to that ministry.

That’s easy ahead of time, but if an instituted lector moves to another country, or another part of his own country, doesn’t he retain his status?

 

[Brendan]

That’s easy ahead of time, but if an instituted lector moves to another country, or another part of his own country, doesn’t he retain his status?

Yes they do. It is a permanent ministry and is removed either by resignation or by the person’s bishop, under the recommendation of a Church tribunal.

 

[Gouletdr]

How does someone become “instituted again without the ceremony that goes with it”? Either they have been instituted or they have not been.

**We have instituted lectors and acolytes who are permanent. **
We have commissioned ones who are not. Somehow you think the permanent version is also temporary.

 My understanding is correct.  Becoming an "Instituted" Lector/Acolyte is not an ontological change nor has the indelitable mark as Baptism and Confirmation, the status may be loss.  When someone leaves formation, their status as "Instituted" is lost.  The reason why Rome does not require a new Ceremony to re-instate someone who has left formation and returned is the formation file follows the individual when they return to formation.  The handwritten petitions and the signature of the seminary and Bishop are permanently retain in the file.  If the individual returns to the same Dioceses/Seminary, the file is reactivited (for the lack of a better term).  If the individual transfered, when they applied to the new diocese or if the diocese sends him to another seminary, then the formation file is forwarded.  Meanwhile, if he does not return, the file is retained at the Seminary/Dioceses.  Upon ordination, a copy remains at their Seminary and another goes to the Archdiocese.  In my situation, I hand wrote two petitions for each step (lector, acolyte, deacon).  One is at the seminary, the other in my file at clergy personnel.
 Is instituted permanent, yes, as long as you are part of the formation process, or, if a Bishop "Institutionalizes" a man to serve at a parish.  When you leave formation or leave the Church you are working at, then the Institutionalized part goes away.  There is no paperwork process since you are still in a lay status.
On a humorous note, imagine if someone left formation after receiving tonsure.  Are they obliged to keep a bald spot for the rest of their lives?   
With the indult removed as far as purification of the vessels, I understand that this is a tender issue.  One solution is having more instituted acolytes in the parish.  So far, I only seen them in a few places where there are full time acolytes (ie, Shrines, Pilgrimmage spots, etc.).

Once I have some time, I will look up the reasoning in the formation handbook. Now, back to studying for comps!

PAX

 

[Gouletdr]

All the minor orders were suppressed. They no longer exist. What do exist are two ministries created by Pope Paul VI on suppression of the minor orders and major order of subdeacon. That reorganization also made it clear that the ministries are not “minor orders to the Priesthood or Permanent Diaconate.” Although all deacons (and thus priests) must have first been instituted to them, they are not ministries directed to any later status. Most pertinent are these guidelines from Ministeriam quaedam:

1. 
   *]What up to now were called minor orders are henceforth to be called ministries.
   *]Ministries may be assigned to lay Christians; hence they are no longer to be considered as reserved to candidates for the sacrament of orders.
   The Minor Orders of Lector and Acolyte were retained. Look the PPF, GIRM, and the Vatican II documents on the Liturgy and Formation. The Ministries were created so laymembers can participate. If you look at the Rite themselves for Instituted Lector/Acolyte, you will find that they are still called Minor Orders. Porter, Tonsure, Exorcist, and Sub-Deacon were supressed.
   
   PAX

 

[John_Lilburne]

 My understanding is correct.  ...     Is instituted permanent, yes, as long as you are part of the formation process, or, if a Bishop "Institutionalizes" a man to serve at a parish.  When you leave formation or leave the Church you are working at, then the Institutionalized part goes away.  There is no paperwork process since you are still in a lay status. ...

Once I have some time, I will look up the reasoning in the formation handbook. … If you look at the Rite themselves for Instituted Lector/Acolyte, you will find that they are still called Minor Orders.

No, if you look at the Rites themselves, you will find they are called “ministries”. The term “minor orders” is not used in the ceremonies. It is extremely explicit in the Motu Proprio Ministeria Quaedam, which is the introduction to these rites in liturgical books:
“2. What up to now were called minor orders are henceforth to be called ministries.”
(The Rites Volume Two, Liturgical Press, 1991, ISBN: 0-8146-6037-1, page 100).
This has already been pointed out to you in post #30 and quoted by you in #37. Do you have some alternative interpretation of the sentence?

You continue to assert that stopping formation for ordination stops someone being an instituted lector and/or instituted acolyte. Do you have any documentation that supports this?

For example, do you know of a separate ceremony for a “really permanent instituted lector within a parish”? It would be absurd if there was one, because then there would be a separate ceremony: “instituted lector for seminarians as a step toward ordination”.

The USA’s Program of Priestly Formation has “548. Although the ministries are to be received by candidates for the priesthood, they are no longer seen as steps toward ordination.”
(ISBN 1-55586-595-X, 1993, United States Catholic Conference Inc, page 103).

If you were correct, someone discerning that they were unsuitable for ordination would have the added pressure of abandoning their instituted ministry. They committed theyselves to it a public ceremony. Now they would be abandoning that commitment.

The ceremony of institution gives no indication of this. For example, this prayer:

“Brothers and sisters, let us ask God our Father to bless these servants who have been chosen for the ministry of reader. Let us pray that they may be faithful to the work entrusted to them, proclaim Christ to the world, and so give glory to our Father in heaven.”
(Institution of Reader, n. 5, from The Rites Volume Two, Liturgical Press, 1991, ISBN: 0-8146-6037-1, page 105).

What is the point of such a prayer in the ceremony if the “Institutionalized part” of a person goes away and comes back based on irrelevant issues of formation for ordination or being at a particular parish?

 

[Gouletdr]

**If you look at the Rites themselves, you will find they are called “ministries”. The term “minor orders” is not used in the ceremonies. It is extremely explicit in the Motu Proprio Ministeria Quaedam, which is the introduction to these rites in liturgical books: **
"2. What up to now were called minor orders are henceforth to be called ministries."
**(The Rites Volume Two, Liturgical Press, 1991, ISBN: 0-8146-6037-1, page 100). **
This has already been pointed out to you in post #30 and quoted by you in #37. Do you have some alternative interpretation of the sentence?

You continue to assert that stopping formation for ordination stops someone being an instituted lector and/or instituted acolyte. Do you have any documentation that supports this?

Thank-you for pointing out my error. It is ministries instead of Minor Orders. Although the titles on programs and the Rites state this, in general conversation with Seminarians and Faculty from all over, we still call it Minor Orders out of habit and tradition. When I responded I had the Code of Canon Law book open to the chapter and verse that supports this. In the Eastern Church, where they still call them Minor Orders! I did not realize I had the wrong one open as I was looking for something else. You would think that I would of notice the blue edge!!!

As far as losing your status, when you leave formation it goes away.  This is the norm in Seminary Rules of Life and the policy of many Dioceses as well.  There may be some that allow it to be retained.  I know in my Seminary, and our counterparts in Rome, DC, Philly, Letrobe, and Maryland, you lose this status when you leave Seminary.  This is IAW CCC 230, 1035, and the October 27, 1977 letter from the Congregation for Divine Worship and the Discipline of Sacraments.  This letter permits the Local Ordinary to establish stable ministries and the rules governing them.  So in my experience, losing the status is the norm.  This may be different in other Diocese or it may be a case by case basis (ie, a Seminarian taking a leave of absence for a semester).  
 Because instituted lector/acolyte is not an office established by C 145, an Instituted minister may move to another parish, community, or seminary without having to go through the ceremony again.  However, the local Diocese may have policies governing that, as in the case of Seminarians.  
 Now if we see an increase in the number of laymen becoming Instituted Acolytes by their Local Ordinary as a result of the lifting of the indult, we may see more policies governing Instituted ministries.   But as I mentioned previously, Canon Law allows for the position to be retained unless the Local Ordinary has an exception to the policy, as in the case of seminarians.  
 So we shall see how things go with the removal of the indult.  Maybe then, a clearer answer will develop for the laity and Institutionalized ministries.
 Thank-you for polite correction on Minor Orders!  I realized I looked at the wrong book about 20 minutes before I came on with the intention to correct it.  I think this will lead to greater dialogue amongst the readers.  As I stated in another post, I am preparing for Comps, so once life gets back to normal I will see if I can find a reference (Rule of Life or Archdiocesan policy) that covers Installed ministries and departures from formation.

PAX

 

[Andreas_Hofer]

As far as losing your status, when you leave formation it goes away. This is the norm in Seminary Rules of Life and the policy of many Dioceses as well. There may be some that allow it to be retained. I know in my Seminary, and our counterparts in Rome, DC, Philly, Letrobe, and Maryland, you lose this status when you leave Seminary. This is IAW CCC 230, 1035, and the October 27, 1977 letter from the Congregation for Divine Worship and the Discipline of Sacraments. This letter permits the Local Ordinary to establish stable ministries and the rules governing them. So in my experience, losing the status is the norm. This may be different in other Diocese or it may be a case by case basis (ie, a Seminarian taking a leave of absence for a semester).
Because instituted lector/acolyte is not an office established by C 145, an Instituted minister may move to another parish, community, or seminary without having to go through the ceremony again. However, the local Diocese may have policies governing that, as in the case of Seminarians.
…But as I mentioned previously, Canon Law allows for the position to be retained unless the Local Ordinary has an exception to the policy, as in the case of seminarians.
…I think this will lead to greater dialogue amongst the readers. As I stated in another post, I am preparing for Comps, so once life gets back to normal I will see if I can find a reference (Rule of Life or Archdiocesan policy) that covers Installed ministries and departures from formation.

PAX

I think a, if not the, crux of the debate is that you have made sweeping claims about the ministries which don’t match the universal norms governning them, and this on the basis of local situations. Now, I could imagine that, since a bishop can revoke/expel someone from a ministry, that certain bishops might have gotten canonical measures in place to automatically do this when those who have been instituted as part of seminary formation leave the seminary and to automatically reinstate them if they reenter formation. You have to understand, though, how complicated that would be and thus why it seems so hard to swallow. I’d be open to seeing it, but based on universal law and the rite itself, the exception would not be based upon its conferral as such but upon mechanisms that would be put in place to effect its automatic resignation/revocation.