On the Minister of Holy Communion

From the 1917 Pio-Benedictine Code of Canon Law:

Canon 845

§1. The ordinary minister of Holy Communion is only a priest.

§2. A deacon is an extraordinary [minister], authorized by the local Ordinary or a pastor, granted for grave cause, which in case of legitimate necessity is presumed.

Canon 846

§1. Any priest whatsoever, during Mass and, if he celebrates privately, even just before and immediately after, can administer Holy Communion, though observing the prescription of Canon 869.

§2. Even outside of Mass any priest whatsoever, if he is a stranger, partakes of the same faculty with the at least presumed permission of the rector of the church.

Canon 847

Holy Communion is to be brought to the sick publicly, unless a just and reasonable cause persuades otherwise.

Canon 848

§1. The right and duty of bringing Holy Communion publicly to the infirm, even non-parishioners outside the church, belongs to the pastor within his territory.

§2. Other priests may do this only in case of necessity or with the at least presumed permission of their pastor or the Ordinary.

Canon 849

§1. Any priest can bring private Communion to the infirm with at least the presumed permission of the priest to whom custody of the Most Holy Sacrament is committed.

§2. Whenever Holy Communion is privately administered to the infirm, the reverence and decency that is due to such a holy sacrament is be carefully observed, according to the prescriptive norms of the Apostolic See.

Canon 850

It belongs to the pastor in accord with Canon 848, with due regard for the prescription of Canons 397, n. 3, and 514, §§ 1-3, to bring Holy Communion in the form of Viaticum to the sick, whether publicly or privately.

Canon 851

§1. Priests will distribute Holy Communion [made from] leavened or unleavened bread according to the proper rites.

§2. Where necessity urges and there is not present a priest of a different rite, it is permitted to an oriental priest who uses fermented bread to minister the Eucharist in unleavened [form], and likewise to a latin or oriental priest who uses unleavened [bread] to use leavened [bread]; each must observe his own rites of administration.

Canon 852

The Most Holy Eucharist is to be given only under the form of bread.

Canon 868

A celebrating priest is not allowed to distribute the Eucharist during Mass to those faithful who are so distant from him that he loses sight of the altar.

Canon 869

Holy Communion can be distributed wherever it is permitted to celebrate Mass, even in a private oratory, unless the local Ordinary, for just cause, prohibits it in particular cases.

Canon 1274

§1. In churches or oratories to which it is given to preserve the most holy Eucharist, there can be private exposition, that is, with a pyx, for any just reason without the permission of the Ordinary; but public exposition, that is, with a monstrance on the feast of the Body of Christ and within the octave, can be done in all churches within solemn Mass and vespers; but at other times, it shall not [be done] unless there is just and grave cause, especially for public [exposition] and then with the permission of the local Ordinary, even though a church belongs to an exempt religious [institute].

§2. The minister of exposition and reposition of the Most Holy Sacrament is a priest or deacon; but the minister of the Eucharistic blessing is only a priest, nor can a deacon impart it, except in that case where he brings Viaticum to the infirm according to the norm of Canon 845, § 2.

The New Mass: Design vs. Implementation

From a thread on the Catholic Community Forum:

A well-documented post from Unitas on the discrepancy between what various church documents call for in the Mass and what the average church-goer sees on Sunday:

From SACROSANCTUM CONCILIUM (1963, Pope Paul VI):

Quote:
36. 1. Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites.

2. But since the use of the mother tongue, whether in the Mass, the administration of the sacraments, or other parts of the liturgy, frequently may be of great advantage to the people, the limits of its employment may be extended. This will apply in the first place to the readings and directives, and to some of the prayers and chants, according to the regulations on this matter to be laid down separatelyin subsequent chapters.

There is, in practice, no latin at all in the current mass of our rite.

From the same document:

Quote:
112. The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art...

114. The treasure of sacred music is to be preserved and fostered with great care.

116. The Church acknowledges Gregorian chant as specially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services.

119. In certain parts of the world, especially mission lands, there are peoples who have their own musical traditions, and these play a great part in their religious and social life. For this reason due importance is to be attached to their music, and a suitable place is to be given to it, not only in forming their attitude toward religion, but also in adapting worship to their native genius, as indicated in Art. 39 and 40.

There is none of the sacred music mentioned in this document at any of the new masses I attend.

And some more:

Quote:
120. In the Latin Church the pipe organ is to be held in high esteem, for it is the traditional musical instrument which adds a wonderful splendor to the Church's ceremonies and powerfully lifts up man's mind to God and to higher things. But other instruments also may be admitted for use in divine worship,..."

I haven't seen an organ used in mass for years. It's all folk guitars and bongos.

From REDEMPTIONIS SACRAMENTUM (2004):

Quote:
[88.] ...Only when there is a necessity may extraordinary ministers assist the Priest celebrant in accordance with the norm of law.[173]

[151.] Only out of true necessity is there to be recourse to the assistance of extraordinary ministers in the celebration of the Liturgy. Such recourse is not intended for the sake of a fuller participation of the laity but rather, by its very nature, is supplementary and provisional.

[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.

And more from INSTRUCTION ON CERTAIN QUESTIONS REGARDING THE COLLABORATION OF THE NON-ORDAINED FAITHFUL IN THE SACRED MINISTRY OF PRIEST (1997):

Quote:
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

I see as many as 10 EM's at mass, and at least 4.

And more from REDEMPTIONIS SACRAMENTUM:

Quote:
[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.

[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.

Hmm.. And I always thought they were called "Eucharistic Ministers"...

Quote:
[92.] Although each of the faithful always has the right to receive Holy Communion on the tongue, at his choice,[178] if any communicant should wish to receive the Sacrament in the hand, in areas where the Bishops’ Conference with the recognitio of the Apostolic See has given permission, the sacred host is to be administered to him or her. However, special care should be taken to ensure that the host is consumed by the communicant in the presence of the minister, so that no one goes away carrying the Eucharistic species in his hand. If there is a risk of profanation, then Holy Communion should not be given in the hand to the faithful.[179]

I've seen our Lord sitting on pews, in the bathroom and even in the trash. Has the priviledge in receiving Him in the hand ever been revoked? Nope.

Quote:
[93.] The Communion-plate for the Communion of the faithful should be retained, so as to avoid the danger of the sacred host or some fragment of it falling.[180]

I haven't seen one of those in use for years.

It's obvious that what was envisioned for the new mass and what's in practice are two different things. In many cases it's people being given and inch and taking a mile.