What to do?

[Ora_et_Labora_1]

I have a female friend who is a very devout Catholic. She participates in the Scouts, is involved with charity works, attends prayer groups, etc. She gets along pretty with with her local priest, who has accompanied her for most of her spiritual life. Lately, however, due to the lack of priests, he has been asking her to do what I can only call a “religious service”. Since he is sometimes not able to make it to her village (or surrounding villages) for mass, he leaves consecrated hosts and and asks her to lead the faithful in prayer, give a homily, and distribute communion. She is completely thrilled by this and sees no problem with it. As far as I know, such procedures are not allowed by the Church (but I could be wrong). Am I wrong? And in case I am not, should I tell her? Given the general atmosphere of contempt for the Church’s heirachy in the country where I live, I fear that if I do mention it my words might fall on deaf ears.

 

[Leopard]

Such a Communion service lead by a deacon or layperson in the absence of a priest is permissible where the local bishop has allowed them. A deacon may preach a homily if he has been given faculties for this by his bishop. A layman may not preach a homily, but, I think, may read a homily written by the priest.

 

[Ora_et_Labora_1]

Such a Communion service lead by a deacon or layperson in the absence of a priest is permissible where the local bishop has allowed them. A deacon may preach a homily if he has been given faculties for this by his bishop. A layman may not preach a homily, but, I think, may read a homily written by the priest.

No, she prepares her own homilies (asking, on occassion, for my assitance).

 

[Leopard]

No, she prepares her own homilies (asking, on occassion, for my assitance).

That would not be permitted. First, she should be informed of this. If the situation remains unchanged, the Pastor should be informed of this. If the Pastor does not change this, then the Bishop’s office should be notified.

I understand sometimes this rule is gotten around by calling the talk in question a Scriptural reflection instead of a homily. I don’t know what the real difference is between a homily and a Scriptural reflection, or whether such a Scriptural reflection is actually allowed in the context of a Mass or other service where a homily would normally be preached, with a possible exception in the case of seminarians learning to preach homilies.

 

[NHInsider]

Such a Communion service lead by a deacon or layperson in the absence of a priest is permissible where the local bishop has allowed them. A deacon may preach a homily if he has been given faculties for this by his bishop. A layman may not preach a homily, but, I think, may read a homily written by the priest.

Here’s a link to the Directory on Sunday celebrations in the Absence of a Priest

catholicliturgy.com/index.cfm/FuseAction/DocumentContents/Index/2/SubIndex/11/DocumentIndex/55

It’s not lengthy, but here are the most pertinent paragraphs: (emphasis added)

"39. A layperson who leads the assembly acts as one among equals, in the way followed in the liturgy of the hours when not presided over by an ordained minister, and in the case of blessings when the minister is a layperson (“May the Lord bless us …”; “Let us praise the Lord …”). The layperson is not to use words that are proper to a priest or deacon and is to omit rites that are too readily associated with the Mass, for example, greetings — especially “The Lord be with you” — and dismissals, since these might give the impression that the layperson is a sacred minister.

"40. The lay leader wears vesture that is suitable for his or her function or the vesture prescribed by the bishop. He or she does not use the presidential chair, but another chair prepared outside the sanctuary. Since the altar is the table of sacrifice and of the paschal banquet, its only use in this celebration is for the rite of communion, when the consecrated bread is placed on it before communion is given.

"Preparation of the celebration should include careful attention to a suitable distribution of offices, for example, for the readings, the singing, etc., and also to the arrangement and decoration of the place of celebration.

"41. The following is an outline of the elements of the celebration.

"— 1. Introductory rites. The purpose of these is to form the gathered faithful into a community and for them to dispose themselves for the celebration.

"— 2. Liturgy of the word. Here God speaks to his people, to disclose to them the mystery of redemption and salvation; the people respond through the profession of faith and the general intercessions.

"— 3. Thanksgiving. Here God is blessed for his great glory (see no. 45).

"— 4. Communion rites. These are an expression and accomplishment of communion with Christ and with his members, especially with those who on this same day take part in the eucharistic sacrifice.

"— 5. Concluding rites. These point to the connection existing between the liturgy and the Christian life.

"The conference of bishops, or the individual bishop himself, may, in view of the conditions of the place and the people involved, determine more precisely the details of the celebration, using resources prepared by the national or diocesan liturgical committee, but the general structure of the celebration should not be changed unnecessarily.

"42. In the introduction at the beginning of the celebration, or at some other point, the leader should make mention of the community of the faithful with whom the pastor is celebrating the eucharist on that Sunday and urge the assembly to unite itself in spirit with that community.

"43. In order that the participants may retain the word of God, there should be an explanation of the readings or a period of silence for reflection on what has been heard. *Since only a pastor or a deacon may give a homily, it is desirable that the pastor prepare a homily and give it to the leader of the assembly to read. But in this matter the decisions of the conference of bishops are to be followed. *

"44. The general intercessions are to follow an established series of intentions. Intentions for the whole diocese that the bishop may have proposed are not to be omitted. There should also often be intentions for vocations to sacred orders, for the bishop, and for the pastor.

"45. The thanksgiving may follow either one of the ways described here.

"— 1. After the general intercessions or after holy communion, the leader invites all to an act of thanksgiving, in which the faithful praise the glory and mercy of God. This can be done by use of psalm (for example, Psalms 100, 113, 118, 136, 147, 150), a hymn (for example, the Gloria), a canticle (for example, the Canticle of Mary), or a litanic prayer, together recite the thanksgiving.

"— 2. Before the Lord’s Prayer, the leader of the assembly goes to the tabernacle or other place where the eucharist is reserved and, after making reverence, places the ciborium with the holy eucharist on the altar. Then while kneeling before the altar he or she together with all the faithful sing or recite a hymn, psalm, or litany, which in this case is directed to Christ in the eucharist.

"But this thanksgiving is not in any way to take the form of the eucharistic prayer, the texts of the prefaces or eucharistic prayers from The Roman Missal (Sacramentary) are not to be used, and all danger of confusion is to be removed.

"46. For the communion rite the provisions given in The Roman Ritual for communion outside Mass are to be observed. The faithful are to be frequently reminded that even when they receive communion outside Mass they are united to the eucharistic sacrifice.

"47. For communion, if at all possible, bread consecrated that same Sunday in a Mass celebrated elsewhere is used; a deacon or layperson brings it in a ciborium or pyx and places it in the tabernacle before the celebration. Bread consecrated at the last Mass celebrated in the place of assembly may also be used. Before the Lord’s Prayer the leader goes to the tabernacle or place where the eucharist is reserved, takes the vessel with the body of the Lord, and places it upon the altar, then introduces the Lord’s Prayer — unless the act of thanksgiving mentioned in no. 45,2 is to take place at this point.

"48. The Lord’s Prayer is always recited or sung by all, even if there is to be no communion. The sign of peace may be exchanged. After communion, ‘a period of silence may be observed or a psalm or song of praise may be sung.’ A thanksgiving as described in no. 45,1 may also take place here.

"49. Before the conclusion of the assembly, announcements or notices related to the life of the parish or the diocese are read.

Hope that helps!

 

[Scar]

…please pray daily for vocations:

 

[Dirk_Skene]

Except for the homily she is doing ok.

 

[Leopard]

Except for the homily she is doing ok.

To be a little more precise (I know, I’m being fussy here ), if she is otherwise using the correct prayers and rites for a Communion service in the absence of a priest, then except for the homily she is doing ok

 

[promethius]

Except for the homily she is doing ok.

It’s not a homily. During a non-mass worship service like this, the reading is generally followed by a scriptural reflection given by whoever is leading the service. This reflection SHOULD be written by a priest, but doesn’t HAVE to be.

This whole situation is licit, as she’s merely acting in this facility as a sort of “super EM”

 

[Leopard]

It’s not a homily. During a non-mass worship service like this, the reading is generally followed by a scriptural reflection given by whoever is leading the service. This reflection SHOULD be written by a priest, but doesn’t HAVE to be.

This whole situation is licit, as she’s merely acting in this facility as a sort of “super EM”

What, exactly, is the difference between a homily and a scriptural reflection? If the answer is nothing, except that a priest gives a homily and a layman gives a spiritual reflection, then I think that your assertion that this service is licit may not be correct.

 

[promethius]

What, exactly, is the difference between a homily and a scriptural reflection? If the answer is nothing, except that a priest gives a homily and a layman gives a spiritual reflection, then I think that your assertion that this service is licit may not be correct.

A homily can only be given in context of a mass, because it is a liturgical celebration. Further, a homily can be trusted as more authoritative by the laity, since a priest goes through quite a bit of schooling in seminary on matters of theology. A scriptural reflection only occurs outside the context of the mass, the rubrics already posted above mention that it is entirely licit for a layperson to deliver said reflection if the proper situation exists (as it appears to here)

 

[Ora_et_Labora_1]

Well, I guess I’m a bit more at ease then; I thought that such a thing was completely illicit. Still, in a country where the laity see the priesthood more and more as “just another job”, and the presence of female protestant pastors is starting to make itself known, I can’t help but feel a little disconcerted by this whole thing. But then, that is my problem I guess.

 

[promethius]

Well, I guess I’m a bit more at ease then; I thought that such a thing was completely illicit. Still, in a country where the laity see the priesthood more and more as “just another job”, and the presence of female protestant pastors is starting to make itself known, I can’t help but feel a little disconcerted by this whole thing. But then, that is my problem I guess.

Perhaps you should ask her to explain the situation to the local laity so that they are not confused by this whole situation… if she’s a conservative catholic, as you say, then she’ll want to make sure the water isn’t muddied by her work…

 

[Ora_et_Labora_1]

if she’s a conservative catholic, as you say, then she’ll want to make sure the water isn’t muddied by her work…

I wouldn’t say she’s conservative. Devout, yes; conservative, not really. She has a lot of contact with Jesuits and the Hospitalier Sisters, which tend to (sadly) be very secularized orders, with a lot of ideas on reform for the Church.

 

[NHInsider]

A homily can only be given in context of a mass, because it is a liturgical celebration. Further, a homily can be trusted as more authoritative by the laity, since a priest goes through quite a bit of schooling in seminary on matters of theology. A scriptural reflection only occurs outside the context of the mass, the rubrics already posted above mention that it is entirely licit for a layperson to deliver said reflection if the proper situation exists (as it appears to here)

One possible approach is to offer the reflection at a time - either before the readings or after the service. This would help to distinguish it from a proper homily. Another possibility is to speak from a different location than where the priest would stand for the homily (I’m not sure from the OP if these service are taking place in a church?

 

[promethius]

One possible approach is to offer the reflection at a time - either before the readings or after the service. This would help to distinguish it from a proper homily. Another possibility is to speak from a different location than where the priest would stand for the homily (I’m not sure from the OP if these service are taking place in a church?

Except that would be contrary to church guidance that states during such a service there should be several readings FOLLOWED by a scriptural reflection. You’re pushing for an illicit practice here. Just settle on what the church has already instructed in this case.

 

[NHInsider]

Except that would be contrary to church guidance that states during such a service there should be several readings FOLLOWED by a scriptural reflection. You’re pushing for an illicit practice here. Just settle on what the church has already instructed in this case.

No, I’m pretty sure I got that idea from the EWTN site - I know it wasn’t my own idea. Do you have a source saying that there should be a reflection by a non-ordained person in the place of the homily?

 

[promethius]

No, I’m pretty sure I got that idea from the EWTN site - I know it wasn’t my own idea. Do you have a source saying that there should be a reflection by a non-ordained person in the place of the homily?

Of course I have a quote. You already posted it since i thought you would be familiar with it. Here, I’ve bolded the part you italicized, which you don’t seem to understand:

"43. In order that the participants may retain the word of God, there should be an explanation of the readings or a period of silence for reflection on what has been heard. Since only a pastor or a deacon may give a homily, it is desirable that the pastor prepare a homily and give it to the leader of the assembly to read. But in this matter the decisions of the conference of bishops are to be followed.

Where the conference of bishops has approved, the lay leader of an assembly may prepare their own notes for “an explanation of the readings.” The whole thing is not a homily:it is an** explanation of the readings. **

In other words, rome has allowed the local conference of bishops to make the determination, and you are “self-poping” to say that rome can’t do that. The answer is clear, you’re overzealously trying to defeat a practice accepted by the vatican and approved by the local bishop. Unfortunately, you aren’t pope, so you lose on this one.

 

[NHInsider]

In other words, rome has allowed the local conference of bishops to make the determination, and you are “self-poping” to say that rome can’t do that. The answer is clear, you’re overzealously trying to defeat a practice accepted by the vatican and approved by the local bishop. Unfortunately, you aren’t pope, so you lose on this one.

Well that’s charitable.

Actually I was just passing on a suggestion I found elsewhere, and I’m not vested in this suggestion at all, much less zealous. Sorry to disappoint you.