Article IV. On the Manner of Administering the Eucharist to the Sick

This manner is described exactly in the Roman Ritual where it treats of the Communion of the Sick, and it certainly would have to be observed if the circumstances of time and places permitted. - Cf. O'Kane, nn. 764 and following.

Question 1. Whether and how, in this region, the dispositions of common law concerning the external pomp with which the Eucharist must be carried to the sick are to be observed?

Resp. Although we must take pains that in this matter we approach as much as possible the common discipline of the Church, nevertheless at present it is not possible, on account of the heretics and infidels among whom we live, to execute entirely the dispositions of common law.

§2. When holy communion is administered privately to the sick, reverence and decency owed to so great a sacrament are to be sedulously provided for, with the norms prescribed by the Apostolic See being observed (Can. 849).

Those things also are to be kept before the eyes which are read in the Encyclical Letter of the S. C. de Prop. Fide, given to the Archbishop of Baltimore on 25 Feb. 1859: "The Sacred Congregation willed that the individual Prelates should be stirred up, as by the tenor of the present letters they are stirred up, to guard the common discipline of the Church in this matter, so far as the circumstances of times and places, and also the account of introduced customs, may allow." But three things especially are to be attended to by priests, as is established from the cited documents: 1st. that, while they carry the Most Holy Sacrament, they avoid vain and useless conversations; 2nd. that they carry the holy Host upon the breast; 3rd. that this carrying be done only for the actual exercise of priestly ministry. - Cf. Second Plenary Council, n. 264; and Appendix n. 9. 297.¹

¹ Cf. Addenda, p. 1142, n. 107.

Question 2. Can a priest who is about to celebrate on Sundays in some house or station far from the church bring with him several particles, so that those who from the family and neighboring places are somewhat sick and weak may receive communion very early in the morning before Mass?

Resp. Affirmatively, as it seems can be gathered with sufficient probability from the cited faculty communicated almost everywhere by our Bishops; for there is no reason why that word "to the sick" must be restricted to those who are gravely lying ill. The same seems possible to be done in paschal time, for those who are not properly sick, but nevertheless cannot go to church because of weakness. Note also that according to the tenor of the cited faculty, the priest can retain the Most Holy Eucharist with him through the night in the same room, without it being necessary to light a lamp before it; but then he must conduct himself with great reverence. Say the same if a priest, called to administer Viaticum to a sick person, finds him dead, and nevertheless is obliged to remain through the night at some private house.

Question 3. Can or must a priest who dwells among us in an exclusively or almost exclusively Catholic place carry the Most Holy Eucharist to the sick with that pomp which is prescribed in the Roman Ritual?

Resp. Negatively, as it seems to us; for some danger of irreverence, at least in the future, would always have to be feared.

Question 4. Is it lawful in time of plague to offer the Eucharist by means of some instrument?

Resp. Affirmatively, probably according to St. Alphonsus, because so great a necessity seems to excuse from the customary rite of the Church. - Cf. St. Alphonsus, n. 244.

Question 5. What must be done by the Priest immediately after the sick person has received communion?

Resp. In the old edition of the Ritual there were the words: "Afterward let the Priest wash his fingers, saying nothing, and let the ablution be given to the sick person." Rit. Rom. Tit. IV, c. 4, n. 19. But now it is thus prescribed: "Afterward the Priest washes his fingers in a vessel prepared with water, saying nothing, and wipes them with the purificator: but the water of ablution is sent in due time into the sacrarium, or, if this is lacking, into the fire." - Cf. Rit. Rom. Tit. IV, c. 4, n. 22.

Question 6. Can the Eucharist be carried several times to sick persons who are not fasting, or by way of Viaticum?

Resp. Affirmatively. §3. While the danger of death endures, holy Viaticum, according to the prudent counsel of the confessor, may lawfully and fittingly be administered several times, on distinct days (Can. 864); indeed, even daily. Nor does it matter that they are not fasting, because in danger of death they are not held by the law of fasting. - Cf. Can. 858, §1.

Question 7. Must or can the Eucharist be given for Viaticum through a tube inserted into the esophagus or stomach of a sick person who cannot otherwise receive foods?

Resp. 1st. There is no obligation, since the manner is unusual and the effect doubtful.

Resp. 2nd. It seems to be lawful to administer thus. Such a communicant truly receives the sacred species by way of food, although he does not strictly eat; and the effect of the Sacrament is at least probable. Moreover, according to some, the essence of eating is had, which consists in the mere conveyance of food into the stomach. But here the Sacred Host is conveyed into the stomach. And there does not seem to be greater irreverence present in this manner of administering than where the Sacred Host is administered by means of a spoon. Cf. Lugo, De Eucharistia, disp. 1, nn. 114 and 115; disp. 12, n. 29. - Lehmkuhl, n. 143, note 1. - Genicot, n. 204. - Gury-Ferreres, n. 323.

Question 8. Must Viaticum be administered to children after the use of reason?

Resp. Affirmatively. It is a detestable abuse not to administer Viaticum to children after the use of reason, as Pius X declared in the Decree Quam singulari.

§2. In danger of death, in order that the Most Holy Eucharist can and must be administered to children, it is enough that they know how to discern the Body of Christ from common food and reverently adore it (Can. 854).

Question 9. Must Viaticum be administered to a dying neophyte?

Resp. Affirmatively, if he discerns spiritual food from bodily food, by knowing and believing the presence of Christ the Lord in the Sacred Host; otherwise negatively.

Question 10. Can soldiers called to battle (i soldati sul fronte) be admitted, with the things to be observed being observed, to the Eucharistic table by way of Viaticum?

Resp. Affirmatively, in view of the extraordinary circumstances of the present war (1914-15). - S. C. de Disp. Sacr. 11 Feb. 1915.