III. On the Minister of the Eucharist

Who is the minister of consecration and dispensation? - Every priest and only a priest, although he is bad, is the minister for confecting the Eucharist. This is clear 1. from Scripture; for Christ, instituting the sacrament, said to all and only the Apostles reclining with him, and therefore to all and only those who were going to succeed them in the priesthood: Do this in memory of me, Luke 22:19. Therefore all and only priests received this power from Christ. 2. From Trent sess. 22, c. 2, 3; Florence, Decree for the Armenians. 3. Finally from universal and perpetual tradition. St. Thomas 3 p., q. 82, a. 1, 5. - Only priests or presbyters are ordinary ministers of the dispensation of the Eucharist. This is clear 1. from Trent sess. 13, c. 8, where it is said: "It has always been the custom in the Church of God that laymen receive communion from priests, but priests celebrating communicate themselves." 2. From the universal practice of the Church. St. Thomas 3 p., q. 82, a. 3. - Deacons, by force of their ordination, are extraordinary ministers of the Eucharist, so that its dispensation can be committed to them. This is clear 1. from the practice of the earlier centuries, in which deacons everywhere, from the commission of bishops or presbyters, whether general or particular, ministered the Eucharist. 2. From various Councils, e.g., the first general Council of Nicaea, the fourth of Carthage, etc. L. 237; St. Thomas 3 p., q. 82, a. 3 ad 1, ad 3; Trent sess. 14, c. 10.

By ordinary law only the pastor, or his superior, can dispense the Eucharist. For for this there is required jurisdiction, ordinary, or delegated, or at least reasonably presumed, or a privilege, or custom, not indeed for the validity of the act, as in absolution, but for the due order of ministering. It belongs to pastors to feed, which is done chiefly through the sacraments. This is besides clear from the Councils, especially from Carthage I, can. 7, and from Milevis can. 18, Clement 1, de Privil., etc., and from the universal practice of the Church. Hence he who ministers the Eucharist without at least presumed permission of the pastor violates his right in a grave matter, and therefore sins gravely. - When the pastor grants others permission to celebrate in his church, he is always judged to grant also permission of ministering the Eucharist, unless he expresses the contrary; which is confirmed by common practice. Indeed custom has it that in whatever church a priest celebrates Mass, he can distribute the Eucharist to the faithful, which responds to the desire of Trent sess. 22, c. 6. - Yet permission is not so easily to be presumed if it concerns reception of the Eucharist from obligation. Wherefore as regards Paschal Communion, from Law and the universal practice of the Church, this is to be received in each one's own parish; likewise, to minister viaticum outside the case of necessity without permission of the pastor is illicit. Yet reasonably presumed permission suffices in each case. Cf. vol. 1, n. 1562. "It is also probable outside the article of death, from a grave cause and with scandal removed, that it is licit for a priest to take the sacred host from the tabernacle, or, brought by a deacon, to give it to himself, e.g., if in a long illness he had not communicated for a long time... Indeed Croix 471, etc., say that from the cause of devotion alone, a priest can always communicate himself, because, scandal being removed, there is no irreverence, nor is it forbidden anywhere, unless another priest is present." L. 238. - Lugo d. 18, n. 19, 36; L. 230, 231, 234, 235, 236, 239; E. M.

In order that a deacon may minister, must the necessity be extreme? In extreme necessity is it licit even for a layman to minister the Eucharist?

Resp. To the first: In the negative with the common opinion; but grave necessity suffices, namely when no priest is present who can conveniently minister the Eucharist. But for this a commission of the bishop or pastor is required. S. R. C., Feb. 25, 1777, n. 2504; L. 236. "But in extreme necessity, namely if another priest is absent, a deacon can and is bound to minister viaticum, even without the commission of the pastor; thus likewise the common doctors. And the same runs in the administration of baptism." L. 805. - But a deacon solemnly ministering the Eucharist without the required commission, according to St. Alphonsus 234, incurs irregularity, which however others deny. Cf. 419, 423; Lugo d. 18, n. 7, 72; Suarez d. 72, s. 1, n. 8; La Croix 472; L. l. 7, n. 346.

A deacon carrying viaticum to a sick person, when a presbyter is lacking and with permission of the Apostolic Vicar, can make the sprinkling of blessed water, say the Misereatur, the Indulgence, sign the sick person, say Dominus vobiscum with the Prayer, and bless the sick person and those assisting with the Sacrament. S. R. C., Aug. 14, 1858; E. M.

A deacon can carry the Eucharist from one altar to another, even with priests present. S. R. C., Nov. 23, 1906.

Resp. To the second: In extreme necessity it is licit not only for a deacon but also for a layman, scandal being excluded, to communicate both others and himself. L. 237. - When such a necessity occurs, e.g., in time of plague, it can well be permitted by the judgment of the bishop even to laymen to minister the Eucharist. S. C. de P. F., July 11, 1841, n. 728; L. 237. - St. Thomas 3 p., q. 82, a. 3; 4 d., q. 1, a. 3; E. M.

Whether, and in what circumstances, can religious minister the Most Holy Eucharist? - They can always minister the Eucharist in their own churches either by themselves or through other priests, with Easter day previously excepted. This is clear from the privileges of the Supreme Pontiffs. At Rome, Thursday in the Supper of the Lord was also excepted. - For the law by which it is prohibited that on Easter day in non-parish churches, especially regular churches, the Sacrament of the Most Holy Eucharist be administered to the faithful even for the cause of devotion, is no longer to be observed. S. C. C., Nov. 27, 1912. Cf. Benedict XIV, de Syn. l. 9, c. 16, n. 3; Const. Magno cum § 22; Lugo d. 16, n. 62; d. 18, n. 50; L. 249. - In other churches they cannot minister the Eucharist except with at least presumed permission of the pastors or superiors; nor viaticum to seculars except with express permission of the pastors, except in a case of necessity. Cf. 526, 1197. - "Regulars licitly give the Eucharist... if the sick person has satisfied the precept concerning viaticum, with the intention of fulfilling it; because administration of the Eucharist is forbidden to regulars only when the precept of communion obliges.

Yet never, without permission of the bishop or pastor, is it licit for religious publicly to carry the Eucharist through the streets, since this derogates from the right of pastors obtained by custom; therefore in that case, in the oratory of the sick person, or another honorable place of the house (if legitimate faculty is had), sacred action having been privately done, the Eucharist is to be given." L. 239, 240; Elbel 57; La Croix 624, 626; Benedict XIV, de Syn. l. 9, c. 15, 16. Cf. here 536.

What about the obligation of dispensing the Eucharist? - A pastor, or any priest having care of souls, is bound from justice to minister the Eucharist to subjects, not only at Easter and in danger of death, but also as often as they reasonably ask, nevertheless excluding the cause of a legitimate impediment. The reason is that it belongs to the pastor from quasi-contract to provide, not only that the faithful fulfill precepts, but also that they not lack helps which greatly profit spiritual progress. Roman Ritual, de SS. Euch. sacr., de Commun. infirm.; L. H. A. 8. - Any priest whatever, whether secular or regular, is bound, the pastor lacking, to minister the Eucharist to one about to die; otherwise in other cases. The first reason is that anyone is bound from charity to aid his neighbor constituted in so great an extremity through this salutary and most efficacious remedy. The second reason is that no obligation intervenes, either from justice, since there is no contract, or from charity, since it is not supposed that a case of necessity is present.

Is the pastor also bound to seek out the sick, not asking the Eucharist, so that he may minister it to them? - Resp. In the affirmative, at least if they are in grave danger of death. The reason is that it is the office of a good shepherd to care that means so useful and efficacious be supplied to sheep constituted in so great a danger. It is also gathered from the Roman Ritual, de Comm. pasch., de Comm. infirm., and from C. Presbyter 1, de Celebr. miss. And by a particular reason he is also bound to prepare children for receiving the Eucharist and to minister it to them.

Is the pastor bound to minister the Eucharist to subjects by himself? - Resp. In the negative. For it suffices that he provide lest one asking for that sacrament opportunely, or gravely needing it, lack it. Therefore ordinarily he can fulfill his obligation even through others. From the Roman Ritual, de Comm. pasch., on Easter day he himself, unless legitimately impeded, will minister this sacrament by himself.

Does the pastor sin gravely as often as he denies the Eucharist to one reasonably asking? - Resp. In the negative; for if he does this rarely, e.g., toward one or another, scandal being excluded, and without grave sadness of those asking, he will sin only venially. The reason is that in these rare and particular cases there does not result grave injury, nor grave harm to the faithful asking, or if harm is present, it is easily repairable.

Is the pastor bound to minister the Eucharist even with danger to life, e.g., in time of plague or contagious disease? - Resp. St. Liguori 233 very probably denies this with others. Yet several affirm, relying on the doctrine of Benedict XIV, de Syn. l. 13, c. 19. - The same must be said of extreme unction. For neither the Eucharist nor extreme unction are sacraments of absolute necessity. L. 728. Cf. 362.

When is the pastor judged excused from ministering the Eucharist to subjects asking from mere devotion? - He is legitimately excused: 1. When the subjects, because of various circumstances, do not ask reasonably, e.g., if they ask before Mass with inconvenience of others. 2. If the pastor himself is impeded because of illness or other necessary occupations. - Yet in this one must act cautiously, because from a denial of this kind the faithful can easily take scandal, and indeed, with due trust in the pastor having been lost, be kept from receiving the sacraments more often.

What is required for the licit dispensation of the Eucharist? - Besides due faculty, it is required that the minister be free from every excommunication, interdict, and suspension from sacred things; otherwise he would sin gravely and would contract irregularity. - It is required that the minister be in the state of grace, because the most august and most holy Body of Christ must not be treated by impure hands. L. 30 seq. Cf. 353. - It is required that the minister distribute the Eucharist according to the accustomed rite of the Church. Hence generally speaking, the administration of this sacrament is to be omitted when it cannot be done in the manner prescribed by the Roman Ritual or by the custom of the place. - The burse with the corporal must always be used, on which the sacred pyx is to be placed as often as Communion is administered outside Mass, as is suggested in the Rubric of the Roman Ritual, which is preceptive. S. R. C., Feb. 27, 1847, n. 2932. - If outside Mass, or immediately before or after Mass, Communion is to be ministered only to nuns, and the choir is situated either behind the altar or at a distance from the altar, the priest places the ciborium at the little window of the choir, and there, turned toward the nuns, says the Misereatur, and Ecce Agnus Dei, etc. S. R. C., July 13, 1893, n. 3800. - L. 241 seq.; E. M.

You will resolve: Excluding the case of necessity, outside Mass, it is grave to minister the Eucharist without any sacred vestment, without surplice or alb, and without stole. For there is grave indecency and irreverence from this, and it is against a grave precept of the Church. But without light, without confession, indeed without stole or without surplice, it is a light sin. For the irreverence appears light. But if a minister is lacking, the priest himself can perform all things. Having returned to the altar he will be able to say: O sacred banquet, etc. Roman Ritual, Order of administering sacramental communion. But the versicles, Lord, hear, etc., The Lord be with you, etc., with the proper Prayer, are of precept. S. R. C., Aug. 30, 1892, ad 10, n. 3792. And they must be recited during the ablution and wiping of the fingers. S. R. C., Jan. 14, 1898, n. 3975, d. 3, q. 1. Similarly it is held only venial to transfer the Eucharist, without sacred vestments, from place to place, e.g., from altar to altar. Reuter n. 168; L. 241. - It is not licit without cause to hand over several particles, or larger ones, so that the devotion of the recipient may be satisfied; yet this is light. S. C. C., Feb. 12, 1679; L. 245. If particles fail and necessity is present, e.g., if another Mass is lacking and the faithful cannot wait, consecrated particles can be divided into two or at most into three parts, because otherwise Communion could scarcely be given with due reverence. S. R. C., March 16, 1833, ad 1, n. 2740; La Croix 508. Indeed, when smaller hosts are lacking, the priest can take off part of the larger one to be consumed by himself, whether in the case of viaticum to be carried to a dying person, or if one or another of the faithful were about to communicate who otherwise would have to wait for Communion not without inconvenience. L. 217, 245. It is licit, in defect of smaller hosts, to consecrate several larger ones, and then distribute them divided into smaller parts. L. 245.

To the sick it is regularly to be carried manifestly and honorifically, always with a light preceding. Roman Ritual, de Comm. infirm. Regularly, since certain circumstances are excepted, e.g., places of heretics, where it cannot be carried manifestly. Likewise sometimes even in places of Catholics, if otherwise holy viaticum cannot be carried to the sick person without some inconvenience. Yet this should not be done without permission of the bishop, where he can be consulted. S. R. C., Jan. 12, 1878, ad 7, n. 3438. - From Benedict XIV, Const. Inter omnigenas, it is had how then the Most Holy Sacrament is to be carried. "Let the priest," he says, "always have the stole, covered by the garments; let him place the pyx in a small bag or burse, which, suspended from the neck by cords, he places in his bosom; and let him never proceed alone, but let him be accompanied by at least one faithful person, in default of a cleric." S. R. C., Nov. 23, 1880, ad 3, n. 3525. "Some think that if the habit cannot be had, or there is a storm, or a journey must be made, it will not be irreverence if the priest secretly carries the Eucharist in a pyx, or wrapped in a corporal, in his bosom. This more truly seems licit in places of heretics, where also from necessity, and secretly, with scandal removed, he will be able to offer it without stole and surplice." L. 241. - The Eucharist is not to be carried to the sick by night, unless the necessity of one dying presses; and in such a case it is licit to carry it even on Friday of Parasceve, but privately, even without lights, even without sacred vestments, even running, provided scandal is absent. But it is never licit to minister even to the dying under the species of wine, which is grave. - S. R. C. grants that, with the consent of the bishop, because of the distance of places, difficulty of roads, and roughness of ways, viaticum can be carried by the pastor on horseback, and, when it is carried openly, because of the inclemency of the weather, with the head covered, with at least one man accompanying, if it can be done, carrying a lit lantern. S. R. C., May 23, 1846, n. 2908; Sept. 12, 1857, ad 19, n. 3059; Apr. 22, 1871, n. 3246; Aug. 31, 1872, n. 3276. - The Eucharist is not to be carried to a sick person only for the sake of veneration, so that he may adore or kiss it, if he cannot receive it. For St. Pius V prohibited this, whose prohibition De Lugo recalls, Resp. Mor. l. 1, d. 11; L. 243, and it is had in the Roman Ritual, de Commun. infirm. - Trent sess. 13, c. 6, can. 7; L. 241, 242, 243; H. A. tr. 15, n. 12.

A priest, within Mass, in some hospital, can carry it to sick persons distant from the altar, accompanied by two carrying a candle, with pyx, without humeral veil, but under an umbrella. Yet if, approaching the bed of the sick person, he does not lose sight of the altar, he can then carry Communion to him within Mass.

It must be noted "that if a priest carries Communion to a sick person in a hospital, and remnants remain on the paten or chalice, the priest can consume them if he is still clothed in sacred vestments. But he will also be able well to give them to the sick person immediately after the particle handed to him, because then it is judged morally one Communion, as Tamburini, etc., rightly say, who testifies that use so bears, that after Communion of the sick person, the pyx is washed, and the ablution is handed to him." L. 251. From the Roman Ritual, de Comm. infirm., the ablutions must be given to the sick person. Likewise from the same Roman Ritual, Order of administering sacramental communion: "let him [the priest] consume the ablution, if he has celebrated, or hand it to be consumed by those who then communicated, or at least cast it into the sacrarium." But if the sick person cannot or does not wish to consume the ablutions, as is established in the Roman Ritual, then the priest can throw them into the fire at the sick person's own home, or carry them with him to the church, so that he may cast them into the sacrarium.

He could also, foreseeing the difficulty of the matter, wash his fingers with the purificator, first moistened. "Ordinaries can permit that for those affected by ill health, who cannot leave the house and ask holy Communion from devotion, especially when several ask in some parish, or someone asks frequently, the Holy Eucharist be carried privately, or without observing the prescriptions of the Ritual, from the church to the house, from a just and reasonable cause, with at least the rite proposed by Benedict XIV in the Decree Inter omnigenas, Feb. 2, 1744, § 23, preserved, namely: Let the priest always have the stole covered by his own garments; let him place the pyx in a small bag or burse, which, suspended from the neck by cords, he places in his bosom; and let him never proceed alone, but be accompanied by at least one faithful person, in default of a cleric." S. C. de Sacram., Dec. 23, 1912, ad 3.

As to nuns of papal enclosure who are sick, "in default of the confessor or chaplain, a third priest, even a regular, although without a companion, legitimately called with permission of the bishop, who for this permission to be granted in the name of the bishop himself can also habitually designate the abbess or superior, may carry holy Communion to the sick Religious who cannot come down to the grates of the church. But it is necessary that four religious women of mature age, if it can be done, accompany the priest from his entrance into the enclosure until his exit; and he must carry the sacred pyx containing some consecrated Particles, administer holy Communion, return, and replace the same sacred pyx, with the rubrics established by the Roman Ritual for Communion of the sick preserved." S. C. de Relig., Sept. 1, 1912, A. A. S. v., p. 625 seq. "Our Most Holy Lord Pius Pope X deigned to establish and declare: That in the indult of a private Oratory there is understood to be included the faculty of distributing holy Communion to all those Christian faithful who assist at the sacrifice of the Mass, saving parish rights. Anything whatever to the contrary notwithstanding." S. R. C., May 8, 1907.

When can the Eucharist be ministered? - It can be ministered both outside Mass, and in Mass, both before and after Mass from a reasonable cause. Roman Ritual, Order of administering sacramental communion. Before or after a private Mass, not a solemn or sung Mass, or even a conventual Mass. S. R. C., Jan. 19, 1906, ad 3. But in Mass it can be ministered, whatever kind it may be; even of the dead, and in black vestments, whether within Mass, namely after the communion of the priest, even by extracting the pyx, or immediately before, from a just and reasonable cause, or immediately after, the blessing being omitted in either case, and in Paschal time Alleluia being omitted, although the Prayer and Versicles of the time must be said. Roman Ritual; S. R. C., June 27, 1868, General Decree n. 3177;

Nov. 26, 1878, n. 3465; Benedict XIV, de Sacrif. miss. l. 3, c. 18. It can be ministered on any day, except Friday of greater week, as is drawn from the Rubrics of the Missal on Thursday in the Supper of the Lord, and from universal custom, and this is prohibited under grave obligation. It can be given in the solemn Mass of Holy Saturday and after Mass, S. R. C., March 22, 1806, n. 2561; Apr. 28, 1914. Nor likewise can it be given in the Mass of the Nativity of Our Lord which is celebrated at midnight, outside the case of privilege or legitimate custom. - Benedict XIV, De Sacrif. miss. l. 3, c. 18. Likewise it can be ministered at any hour at which Mass is celebrated; indeed, if a special cause is present, at any hour of the day. But toward evening it is not to be ministered unless a grave cause is present; but at night only in a case of necessity, both because of present-day custom and because scandal or rather wonder is to be avoided; which, as is clear, is not verified in Communities which reserve the Most Holy Eucharist in a domestic chapel, where it concerns Communion of the sick. L. 252, 349; Suarez d. 66, s. 5; Benedict XIV, de Sacr. miss. c. 18, n. 14; E. M.

If a special cause is present; unless a grave cause is present; for from the general rule one must stand by the Decree of S. R. C. "Whether only from time to time, when Mass is permitted to be celebrated, Communion is to be ministered to the Christian faithful according to Decree 2572, ad 23; or whether it is also licit to minister beyond the aforesaid time, namely until sunset? "Resp. In the affirmative to the first part; in the negative to the second." S. R. C., June 11, 1904; Sept. 7, 1816, n. 2572, ad 23.

From the indult which priests enrolled in the Eucharistic Priestly League have, it can be distributed from the first hour before dawn until sunset. It cannot be distributed within Mass only on the night of the Nativity, unless likewise an indult is had, which was granted to all religious Communities, seminaries of clerics, and pious houses having an oratory, with the faculty of reserving the Most Holy Sacrament. There can be celebrated there on the night of the Nativity of Our Lord Jesus Christ three Masses, and Holy Communion can be distributed to all standing by, the doors being closed. Holy Office, Aug. 1, 1907. - It is not licit to distribute Communion at an altar on which the Most Holy Sacrament is exposed, if other altars are not lacking in the church. Indeed neither is it licit to celebrate Mass at that altar without grave cause or indult. Cf. Ceremonial of Bishops l. 1, c. 12, n. 8, 9; S. R. C., Feb. 8, 1913.

Violet or white color is to be used in Communion administered outside Mass on the day of the Commemoration of all the Faithful Departed. S. R. C., Apr. 19, 1912, ad 10. "A priest clothed in the sacred vestments of the Sacrifice cannot administer Holy Communion before or after solemn or sung Mass, or even conventual Mass, as is permitted before or after private Mass." S. R. C., Jan. 19, 1906, ad 3.

Holy Communion can be ministered to a layman serving Mass within the presbytery and at the edge of the footpace of the altar, even if he is not clothed in clerical habit. S. R. C., June 8, 1911.

Immediately after consecration, can Communion, from some just cause, be distributed to the people by another priest from particles consecrated in the Mass before the celebrant communicates? - Some affirm, because just as particles of this kind can not be consumed by the priest or by other communicants, although they are after the manner of one victim, provided the priest receives another part of the matter then consecrated, so they can be carried by another priest into another place for the use of the faithful even before the Communion of the priest, provided as much remains as suffices for the integrity of the sacrifice. Others deny it, because all the following prayers and blessings equally regard them, nor is it fitting that another participate in the sacrifice before the priest himself, who is principally offering. Thus also from S. R. C., May 11, 1878, ad 7, n. 3443. St. Thomas 3 p., q. 82, a. 4; Diana tr. 1, de Celebr. miss., r. 232, 233.

Can a priest laboring under infirmity in the thumb and index finger minister the Eucharist with other fingers? - It seems to be denied, at least more probably, apart from a case of very grave necessity. The reason is that, although the whole hand is consecrated, nevertheless the index finger and thumb from the rite of the Church are specially destined for exercising this function. L. 244. - La Croix writes thus concerning this matter, l. 6, p. 1, n. 480: "It is probable that a priest licitly distributes Communion with the later fingers, if he cannot with the first because of gout in the hand or another impediment, as Toletus, Arriaga, Leander, and others with Gobat have it... Because although only the first fingers are anointed, nevertheless the whole hand seems consecrated; hence Gobat infers that a priest who without cause touched the host with the last fingers would sin only venially." But St. Alphonsus 490 thinks it not improbable that Viaticum can be given to the dying by means of an instrument, e.g., a spoon, for example in time of plague.

What must be done if the host falls to the ground? - The place onto which the holy host falls must immediately be covered with some clean thing, and afterward washed. If it falls onto the cloth or little linen cloth by which the hands of the communicant are covered, the place is immediately to be marked with a pin, and afterward washed in the same way. Thus Rubr. de Defect. t. 10, n. 15, which however does not oblige under grave obligation according to the common opinion; yet it would oblige gravely to wash the place onto which the sacred species of wine had fallen, since it is imbibed by it; yet there is no need that that into which they fell be burned.

Rubr. n. 12: "If through negligence something of the Blood of Christ has fallen, if indeed upon the ground, or upon the table, let it be licked with the tongue, and let the place itself be scraped as much as is enough, and let the scraping be burned; but let the ash be placed in the sacrarium. But if it has fallen upon the stone of the altar, let the priest absorb the drop, and let the place be well washed, and let the ablution be cast into the sacrarium. If upon the linen of the altar and the drop has reached another linen; if even to a third, let the linens be washed three times, a chalice being placed beneath; and let the water of the ablution be cast into the sacrarium." And the same is said there if the Blood falls upon the corporal, vestments, or carpet. And n. 13: "But if it happens that the whole Blood is poured out after Consecration, if indeed something or a little remains, let that be consumed, and concerning the remaining poured-out Blood let it be done as was said. But if nothing at all has remained, let him again place wine and water, and consecrate from that place, In like manner after they had supped, yet first making the offering of the chalice, as above." St. Thomas 3 p., q. 83, a. 6 ad 7; L. 250; La Croix 484.

What must be done if the host falls onto the face, beard, or clothing of the one communicating? - In the aforesaid cases purification is to be omitted, because it is better to avoid the wonder, disturbance, or offense of the people than to observe the Rubric, which obliges only under light obligation. - L. 250.

What must be done if the host or its fragment falls into the bosom or within the clothing of a woman? - "It is fitting that not the priest, but the woman herself, seek the particle or fragment; and with her own hands place it into her mouth." Benedict XIV, de Sacr. miss. l. 3, c. 20, n. 7. But the fingers of the woman are to be washed, and the ablution cast into the piscina. If the woman cannot easily extract the host there, let her withdraw apart, e.g., into some chapel or into the sacristy.

What must be done if consecrated particles remain, and there is no tabernacle in which they may be placed? - They are to be consumed by the celebrant before purification and ablution, if this can easily be done, or if they are not in too great a quantity. Otherwise they would either have to be consumed by another priest soon to celebrate, or, if there is none, they would have to be carried to the nearest tabernacle with the accustomed rite; nor is it to be committed that several hosts be ministered to the faithful. But let the priest take care, insofar as circumstances permit, not to consecrate too great a quantity of particles. If an entire host of this kind remains after purification and ablution have already been consumed by the priest, and there is no other priest who may celebrate, nor is there a tabernacle, nor is there a way for it to be preserved honorably, then the priest, although not fasting, can consume it. Rubr. tit. 7, n. 3.

What must be done concerning fragments of hosts which are found? - If the priest finds fragments of his present sacrifice, he must consume them, even after ablution, whether they are small or large, because they regard the same sacrifice. Rubr. de Defect. t. 7, n. 2. But this must be observed not only immediately after Mass, but also if the priest is in the sacristy, yet still clothed in the sacred vestments. But if the priest has already taken off the sacred vestments, he must place the fragments in the tabernacle, if it is present, or reserve them for another priest about to celebrate that same morning. If neither can be done, let him consume them himself. - But if the remnants were consecrated in another Mass, they are not to be consumed after purification, but must be placed in a decent place. The reason is that the Rubric permits the priest not fasting to consume only those remnants which regard the same sacrifice. Yet if this cannot be done, and there is grave danger of irreverence, then let the priest consume them even after he has taken off the sacred vestments. - If a layman finds fragments, let him warn a priest as soon as possible, if one is nearby, or summon him if he can be found. But the priest, reverently gathering the fragment, will place it in the ciborium, or in a decent and safe place if the tabernacle is lacking, so that it may be consumed in the next Mass. But if a priest cannot be had, let the fragment be reverently gathered by the layman himself in paper or a clean little linen, by means of a pin, and let it be placed inside a corporal or in a decent vessel until the priest has come. L. 251; Benedict XIV, de Sacr. miss. l. 3, c. 17, n. 5, 6.

From the Decree of S. C. R., Feb. 19, 1909, in hospitals of lepers the priest can abstain from taking the purification, in order to avert danger of contagion, if perhaps particles left behind have touched the lips and saliva of lepers. Wherefore let a small vessel with water and tow or cotton be prepared upon the altar, into which small vessel the purification of the pyx to be performed in the usual manner is put, and let it, as soon as can be done, be cast into the sacrarium.

What must be done if, on the altar or elsewhere, a host certainly or doubtfully consecrated is found? - If the host is believed certainly consecrated, and from elsewhere seems clean and recently consecrated, it is to be placed with the others in the ciborium.

It can also be consumed by the celebrant before purification and ablution. Cf. n. 543. But if it is not clean, or if it was extracted from an unclean place, or is not recently consecrated, it is not to be mixed with the others, but the celebrant will be able to consume it before purification and ablution; but if he experiences excessive repugnance, he will place the host separately in the tabernacle in a clean vessel until it is corrupted, and when corrupted it is cast into the sacrarium. Rubr. de Defect. t. 7, n. 3; t. 1, n. 14. - If it is doubtfully consecrated, it is to be consumed by the priest in Mass before purification and ablution. It cannot be consumed before then; because, if it is not consecrated, the natural fast would be violated; nor afterward, because, if it is consecrated, it would be consumed by a priest not fasting. It can also be kept separately in the tabernacle, so that in another Mass it may be consecrated conditionally. But if it provokes excessive nausea, it is to be placed in the tabernacle separately until it has been corrupted, as was just said. Rubr. de Defect. t. 3, n. 4, 5; t. 7, n. 3; t. 10, n. 3.

What must be done if the priest or sick person has rejected the sacred species? - If the species appear whole, let them be reverently consumed, unless nausea occurs. For then they must be carefully separated and collected in a clean vessel, carried into the church, and kept in a safe and well-closed place until they are wholly corrupted, so that they can be cast into the piscina without irreverence. - If they cannot be discerned, as being wholly mixed with filth, the mouth of the sick person is indeed to be wiped; but whatever has been rejected is to be collected with tow; then, the tow having been burned, the ashes are to be cast into the piscina. Rubr. de Defect. t. 10, n. 14.

Can a priest ministering viaticum omit those words prescribed in the Ritual: Receive Viaticum, etc.? - Resp. Probably in the affirmative, if the sick person is going to receive Communion by way of viaticum with great sadness of soul. The reason is that for satisfying the precept, the intention of satisfying is not required. But although all things in the Ritual would fall under precept, this is in no way grave; but that reason of sorrow is sufficient for excusing from a light precept. L. 285.

What must the priest do if, coming to the sick person with the Most Holy Sacrament and hearing his Confession, he finds him indisposed? - First the confessor must strive, as best he can, to bring the penitent to a better mind. If the matter does not succeed, and, for example, the sick person does not promise either to break off the proximate occasion of sin, or a grave and certainly owed restitution, he certainly cannot be absolved, and he must earnestly be induced, once confession has been completed, to declare publicly that he is not yet willing to receive the Eucharist. But if he makes this declaration, the difficulty now vanishes: for it is clear that the Eucharist is not to be ministered to him. But if he refuses to declare this, and wishes to communicate, the Eucharist is to be ministered to him, although indisposed, namely in order to keep the seal of Confession untouched. Gousset 237.

Where and how is the Eucharist to be reserved? - Resp. To the first: In any parish church or filial church of a parish, and in a cathedral, yet outside the major altar, the Eucharist must be kept, so that it can always be given to those opportunely asking. Roman Ritual, de SS. Euch. sacr. It can also be reserved by common law in churches of regulars emitting solemn vows, but not within the choir. S. R. C., Apr. 26, 1901. It is also permitted to be reserved "in churches of nuns living in enclosure... But it is not permitted in colleges constituted by the authority of the Ordinary alone, such as conservatories... The same Sacred Congregation decreed with respect to granges of regulars." L. 424, 428. But in other churches it cannot be reserved without special permission of the Pope. Benedict XIV, Const. Quamvis iusto, Apr. 30, 1749, § 14. Thus also the Sacred Congregations of the Council and of Bishops and Regulars established. Ferraris v. Eucharistia, a. 1, n. 45 ff.; L. 424. An indult for reserving the Eucharist is granted by S. C. de Sacram. "If in Oratories in which the Eucharist is reserved by special Indult, Mass cannot be celebrated daily, an Indult must be sought from the Apostolic See, which is accustomed to prescribe it at least once in any week." S. R. C., May 14, 1889, ad 2, n. 3706. And as regards public churches in which the Eucharist is reserved, access must be open for at least some hours of the day to the faithful wishing to visit the Most Holy Eucharist. S. R. C., Nov. 15, 1890, ad 1, n. 3739.

In cathedral churches the tabernacle ought not be on the major altar, because of the pontifical ceremonies which are done on it; but otherwise in other churches. S. C. EE. et RR., Feb. 10, 1579; Nov. 29, 1594; Roman Ritual.

Resp. To the second: The Eucharist is to be reserved on only one altar, and in a clean, blessed tabernacle, S. R. C., June 20, 1899, ad 4, n. 4035, placed in the middle of the altar, well closed, and in a fitting pyx placed upon a blessed corporal or pall, well closed, and covered with a white veil. The tabernacle in which the Most Holy Sacrament is enclosed must be covered with a canopy of silk cloth, or of hemp, wool, or cotton. Let the color be white, or let it be changed according to times and feasts. Let it never be black, but if the time required this, let it be violet. Roman Ritual, de SS. sacr.; S. C. R., July 21, 1855, ad 10, n. 3035; Dec. 1, 1882, n. 3562. But the tabernacle inside must be adorned with a silk cloth; but if inside it is gilded, this suffices. S. R. C., Aug. 7, 1811, ad 7, n. 3254; June 5, 1889, n. 3709. - Nowhere is the Eucharist to be kept without a light, which must always burn. Roman Ritual, l.c.; Ferraris v. Eucharistia, a. 1, n. 45. Benedict XIV, Const. Accepimus, July 16, 1746; S. R. C., March 8, 1879, n. 3484; E. M.

The key of the tabernacle the priest, the rector of the church, must keep carefully with himself, or must preserve it in another safe place. S. C. EE. et RR., Feb. 9, 1751; S. R. C., Dec. 1, 1631, n. 579.

549 bis. Is exposition of the Most Holy Sacrament permitted, and what must especially be observed in it? - Public exposition of the Most Holy Sacrament in the monstrance cannot be done without permission of the bishop, even by Regulars. But private exposition, without its being drawn out from the tabernacle, and without the sacred host itself being seen in the pyx, is not prohibited; and Benediction can also be given with the pyx. - Regularly it is not licit either to celebrate Mass or to distribute Communion before the Most Holy Sacrament publicly exposed. - Yet the custom is tolerated of exposing the Most Holy Sacrament and celebrating Mass before it on the occasion of a novena, in which after the Gospel there is preaching of the word of God, provided however that a veil is placed before the Most Holy Eucharist while the sermon is had. S. R. C., May 10, 1890, ad 2, n. 3228.

In the solemn exposition of the Most Holy Sacrament and in Mass, within the ambit of the altar, candles of stearine cannot be used, not even besides the prescribed wax candles. S. R. C., July 30, 1910.

The bishop can, according to necessity, reduce to only twelve the candles which must burn continuously before the Most Holy Sacrament publicly exposed for perpetual adoration according to the track of the Institution 30, n. 24, of blessed memory Benedict XIV. S. R. C., Feb. 8, 1879, n. 3480.

It is not licit during private or public exposition to illuminate the inner part of the Ciborium with electric lamps placed in it, so that the sacred Pyx with the Most Holy Sacrament can be better seen by the faithful. S. R. C., July 28, 1911.

Immediately before Benediction of the Most Holy Sacrament it is not licit for prayers to be recited in the common idiom. S. R. C. n. 3530. Yet it is licit to use the public recitation of certain prayers in the common speech before the Most Holy Sacrament exposed (e.g., the honorable Amends), with the Ordinary consenting. S. C. n. 3157, and May 27, 1911.

By the edict of Clement XI, the faithful are prohibited from giving alms to the poor, who ought to be outside the church, ten canes distant from the door of the church, during the Exposition of the Forty Hours. Instr. Clem. § 28; Collect. S. R. C. vol. 4, p. 100 seq.

Can other sacred things be placed in the tabernacle? - Resp. In the negative. This is clear from the Roman Ritual, de SS. Euch. sacr. Hence neither Relics, nor Chrism, nor Oil of the sick, nor empty sacred vessels already purified can be placed in it. - Relics of Saints, and relics of the Most Holy Cross or of another instrument of the Lord's Passion cannot be placed upon the tabernacle in which the sacrament of the Most Holy Eucharist is reserved, so that the tabernacle itself serves as a base. S. R. C., March 12, 1836, ad 1, n. 3740. - Neither relics, nor images, nor a vase of flowers or anything similar may be placed and kept before the little door of the tabernacle. S. R. C., Sept. 6, 1845, n. 2906.

A dormitory above an oratory in which the Most Holy Sacrament is reserved, or Mass is celebrated, is not permitted. Yet, by special grace, it is permitted if a large umbrella, commonly a baldachin, is placed over the altar. S. R. C., Nov. 23, 1880, ad 2, n. 3525; May 11, 1641, n. 756; Jan. 24, 1908, ad 3.

Must the ciborium be consecrated and silver? - Resp. To the first: It need not necessarily be consecrated, but it suffices that it be blessed. This is clear from the Roman Ritual, in which the blessing of the pyx is noted among those things which do not need anointing with chrism. Likewise from the Roman Pontifical, where only the blessing of the pyx is had. - Hence it is altogether fitting that even the pyx, or ciborium, and the luna, or little sphere of the monstrance, and whatever containing vessel, and one immediately touching the Eucharist, and also the small vessel containing chrism, be blessed. But whether this is necessary, several and grave doctors, not improbably from St. Alphonsus, deny; and it is not necessary, they add, to place on the pyx a linen vessel blessed with the blessing of the corporal. The reason is that there is nowhere an expressed precept concerning this; nor does the Pontifical make us certain, since blessings are assigned there also for bells and cases of relics, which nevertheless are blessed not by precept, but only by fittingness. But others more probably from St. Alphonsus affirm that the pyx must be blessed by precept, because it is more conformable to the Rubric and to reason, and therefore in practice it is to be advised. L. 248, 383-385; St. Thomas 3 p., q. 82, a. 3; Rubr. Missal. t. 2, n. 3.

Resp. To the second: Nothing is established by common law. And indeed it would seem to have to be equated with the chalice and paten, which must be of gold or silver, or at least of tin, if the Church is very poor. But it cannot be of copper, nor of wood, or glass, etc. De Consecr., Dist. 1, c. 45. For the rest, if the sacred vessels are not of gold, they must be gilded inside. S. R. C., Aug. 31, 1867, n. 3162, responded that a ciborium, or sacred pyx, of gilded copper can be permitted, likewise a monstrance (ostensorium) and lunula, which embraces the sacred host to be shown. Cf. 645; St. Thomas 3 p., q. 83, a. 3 ad 6; E. M.

Does one gravely sin who neglects to keep a light before the Most Holy Sacrament? - Resp. In the affirmative, of itself, if the time is notable. For it is a grave defect of due worship. Notable, i.e., if this happens for an entire day or for some entire nights. L. 248.

Whether olive oil is required for feeding the lamp of the church, or whether another oil from vegetables, e.g., from nuts, or from minerals, as petroleum, suffices? - Generally olive oil is to be used; but where it cannot be had, another oil from vegetables, insofar as circumstances allow, can be permitted by the bishop. S. R. C., July 9, 1864, n. 3121. Wherefore even petroleum, when necessity presses, can be permitted by the bishop. Indeed the lamp can also be fed from beeswax, at least in greatest part, which is used in the candles prescribed for the celebration of Mass. S. R. C., Nov. 27, 1908; Nov. 3, 1907.

And nothing prevents a composition of olive oil and beeswax from being used. S. R. C., Nov. 8, 1907.

Lights from gas upon altars, together with candles made from wax, for obtaining greater splendor, are prohibited. S. R. C., Nov. 29, 1901; May 16, 1902.

Electric light cannot be used for worship, but only for decently illuminating the church. - E. M.

Electric light cannot be placed on the altar with candles of wax, S. R. C., May 16, 1902, or in place of candles, S. R. C., Nov. 22, 1907, or in flower-bearing vases which are placed among the candlesticks on the altar, or around the tabernacle, S. R. C., Jan. 17, 1908, or in place of lamps which are prescribed before the Sacrament of the Most Holy Eucharist or Sacred Relics or images of Saints. S. R. C., Nov. 22, 1907. "An abuse has prevailed, that around little shrines of Saints placed on the wall above the altar, and even on the steps themselves of the altar where candlesticks are placed, small electric lamps distinguished by various colors are arranged, which certainly is less fitting to the gravity and dignity proper to the sacred Liturgy and to the decorum of the House of God." S. R. C., June 25, 1914, A. A. S. v. 6, p. 353. "The doubt having been proposed: Whether electric light under the appearance of a candle, or in any other appearance, can be used on the table of the Altar near the Missal to illuminate it? It must be answered: If according to the decrees electric light is forbidden on the altar, a fortiori on the table of the same altar as is proposed in the case, on the day Feb. 15, 1911. Philip Di Fava, Substitute."

It is licit to encircle images of the Most Holy Heart of Jesus or of the Blessed Virgin Mary with electric lights, after the manner of a crown around the head, of the moon beneath the feet, or of solar rays at the sides; and to form fiery tongues on the heads of the Apostles with red lamps. S. R. C., Jan. 17, 1908.

Likewise, in lamps which hang from the vaults of the church, candles of wax can be substituted with fictitious electric candles. S. R. C., Jan. 17, 1908.

Whether, or when, must the ciborium be renewed? - The ciborium certainly must be renewed, the old consecrated particles not having been entirely consumed, lest the consecrated species be corrupted. Indeed it must be renewed frequently, Roman Ritual, de SS. Euch. sacr., every eight or at least fifteen days. And this is the more common practice, and indicated in Benedict XIV, Const. Etsi pastoralis, May 26, 1842, de Sacr. euch. § 4, although the Ceremonial of Bishops l. 1, c. 6 prescribes that renewal of particles be done every eighth day, and S. R. C., Sept. 12, 1884, ad 2, n. 3621, declared this to be observed. Trent sess. 14, c. 6, can. 7; Plenary Council of Latin America 347; E. M.

How must the ciborium be renewed? - The renewal of the ciborium is to be done in the sacrifice of the Mass itself. The celebrant, having consumed the most precious Blood, will consume the old hosts, although they are many. But the priest will cast the smaller particles found in the ciborium into the chalice, and, wine having been poured over them, will consume them. He can also pour wine into the ciborium for collecting the smallest particles. Yet the wine is not to be drunk from the ciborium, but poured back into the chalice. - If the priest from inadvertence had first consumed the ablution, he could still purify the ciborium and consume the remnants, because for reception it is morally reputed one. Thus La Croix 486, 487; Elbel 77; Tamburini, de Communione c. 2, n. 54. "But after the ablution," says St. Liguori, "it is not licit to consume particles of another sacrifice which are in the ciborium, in order to cleanse it, as Suarez, Lugo with the common opinion teach, although Tamburini says the contrary is probable, unless there is danger of irreverence." L. 288, 251; La Croix 501, 502. Cf. here 544.

Note: Particles to be consecrated must be fresh. It would be desirable that they not exceed fifteen days, or, at most, a month from the time when they were made. Carelessness in this matter can constitute grave sin. The custom of consecrating hosts made three months earlier in winter, or six months earlier in summer, is an enormous abuse altogether to be removed; priests cannot use such hosts. S. R. C., Dec. 16, 1826, n. 2650.