§ 2. On the Order to Be Observed in Administering Sacred Viaticum

1543. From the ROMAN RITUAL we note the following:

1. With respect to the obligation of ministering. "1. Viaticum of the most sacred Body of Our Lord Jesus Christ is to be procured for the sick at the opportune time with the highest zeal and diligence, lest perhaps it happen that they die deprived of so great a good by the negligence of the pastor... 2. Let the pastor exhort the sick person that he receive Holy Communion, even if he is not gravely sick, or danger of death is not imminent, especially if the solemnity of some feast suggests this, nor will he himself refuse to minister it... 3. But he will minister it as Viaticum when it is probable that he will not be able to receive it any more... 4. But let it not be carried to someone only for adoration, or for showing it, under the pretext of devotion or of any matter." Thus the Ritual.

2. With respect to the manner of carrying it. Let the pastor warn beforehand that in the room of the sick person all things be rightly arranged according to the prescriptions of the Ritual. Let lights be prepared, and a small vessel with water, with which the fingers are to be washed. Besides, let a clean linen cloth be placed before the breast of the one communicating, and other things for the adornment of the place, according to the ability of each.

Moreover, the Most Holy Eucharist is to be carried from the church to the private houses of the sick, in decent habit, with a clean veil laid over it, manifestly and honorably before the breast, with all reverence and fear, always with a light preceding. But the priest, clothed in surplice and stole of white color, and having first placed a decent oblong veil from each shoulder, should take the vessel with the Sacrament with both hands, and then go beneath the baldachin or umbrella, if it can be had, and proceed with uncovered head. Going, he says the Miserere, and other Psalms and Canticles; returning, Laudate Dominum de coelis, and other Psalms and Hymns; but these are only by way of counsel.

3. With respect to the rite of ministering. Let the prayers be recited, and let the rest be observed, as is prescribed in the Roman Ritual. According to the diversity of circumstances, let the return be solemn or private.

1544. Questions. Q. 1. Whether sometimes the Eucharist can be carried SECRETLY to the sick?

Resp. With the license of the Bishop this is licit in places of heretics, and also of Catholics, if it cannot be carried otherwise without proximate danger of irreverence.⁶ Concerning the manner of carrying the Eucharist secretly, these things are had in the Supplement to the Roman Ritual: "Where the force and wickedness of the Turks prevails, let the priest always have the stole covered by his own garments; let him hide the pyx in a small sack or burse, which, hung from his neck by little cords, he should place in his bosom; and let him never proceed alone, but let him be accompanied by at least one faithful person, in defect of a cleric." - From the Constitution of Benedict XIV, Inter omnigenas, § 25.

Q. 2. Whether it is licit for a priest carrying the Eucharist, in a case of NECESSITY, to run, ride, or proceed with covered head?

Resp. 1. To run in necessity probably is not against the reverence due; whence, when necessity urges, it will be licit.⁷ 2. It is licit to ride on a gentle horse, so that there is no danger of falling, if indeed a longer or more difficult journey must be undertaken; but it is never licit to give the pyx to be carried to a layman, however tired the priest may be, in which case the burse should rather be suspended from the neck.⁸ 3. It is licit sometimes, from Apostolic Indult, to go with covered head, nor is this conceded with great difficulty, on account of weather or infirmity; wherefore, when necessity urges, it could even be presumed. The Bishop can also probably dispense that Viaticum be carried with a hat on the head, when one must proceed for a long time through villas and villages.⁹

Q. 3. Whether it is licit, in a case of necessity, to minister Viaticum without LIGHT and SACRED VESTMENTS?

Resp. Affirmatively, according to the more common and sufficiently probable opinion. "The reason is that it is not reasonably presumed that Christ, who instituted this Sacrament for the help of souls, and the Church, which is a kindly mother, wished the dying to be deprived of so great a good, lest the prescribed ceremonies be omitted."¹⁰

Q. 4. Whether it is licit, in time of plague, to offer the Eucharist with some INSTRUMENT?

Resp. Affirmatively and probably, for example with the particle placed in a spoon, as far as can be done, of silver, with wine or water; for necessity seems a sufficient cause why it is licit to depart from the usual rite of the Church. And similarly it can be offered with a spoon to a sick person who, because of dryness of mouth, would be unable to swallow the host.¹¹

Q. 5. Whether a priest ministering Viaticum can sometimes omit those words prescribed in the Ritual, RECEIVE VIATICUM, etc., substituting the common formula: THE BODY OF OUR LORD JESUS CHRIST, etc.?

Resp. Affirmatively and probably, in the case in which the sick person is judged likely to receive Viaticum with great sadness of soul; for the precept of pronouncing those words induces only a light obligation, from which any just cause well excuses, such as excessive disturbance of the sick person.¹²

Q. 6. What is to be done if the sick person VOMITS the host received?

Resp. If the sacred species appear, they must be carefully collected in a clean vessel, carried to the church, and kept in a safe and well-closed place, until they are altogether corrupted, so that they can be cast into the sacrarium without irreverence. - If they cannot be discerned, as being altogether mixed with filth, the mouth of the sick person is indeed to be wiped; but whatever was rejected should be collected with tow; then, the tow having been burned, the ashes are to be cast into the sacrarium.¹³