Chapter V: On the Custody and Cult of the Most Holy Eucharist

— 1. In What Places the Holy Eucharist Must or Can Be Reserved. Canon 1265, §1 prescribes the general conditions of custody, so that, if these are lacking, the obligation ceases or the license is taken away. Therefore it is necessary that a priest have care of it, such as the rector of a church is judged to have by the office itself; and that regularly, at least once in the week, Mass be celebrated in the sacred place. These things being posited:

2. Custody of the Most Holy Eucharist is prescribed in a cathedral church, in the principal church of a quasi-diocese, in any parochial or quasi-parochial church, in a church annexed to a house of exempt religious, whether of men or of women. As quasi-parochial seem able to be had subsidiary churches which in remote parts of a parish are governed by some cooperating vicar or prefect who is accustomed to perform parochial functions in it.

3. It is permitted, with the license of the local Ordinary added, in a collegiate church and in the principal oratory, whether public or semi-public, both of a pious or religious house, and of an ecclesiastical college which is governed by secular clerics or by religious.

4. Elsewhere an apostolic indult is needed. Yet to a church or public oratory the Ordinary can concede this license from a just cause and by way of an act (c. 1265, §§1 and 2).

Observe, therefore, that no faculty is given by the Code for reserving the Eucharist in the principal oratory of a monastery or even of a regular house. But that this may be done licitly, it is necessary that there be either an apostolic indult, or immemorial custom, which Benedict XIV, Constitution Quamvis iusto, said was necessary, or a positive faculty of the local Ordinary, which now, from c. 1266, §1, 2°, he can concede even habitually to every religious or pious house.

5. "It is lawful for no one to keep the Most Holy Eucharist with himself or to carry it with himself on a journey" (c. 1265, §3).

For no one, not even missionaries in a region of infidels. An exception requires such a cause as excuses from a grave prohibition, for example, to provide for the safety of the Most Holy Eucharist in some calamity or persecution. The Holy See is less opposed to reservation in the house of a pastor or priest, if at some time the Most Holy Eucharist cannot be reserved decently in a church (cf. response of the Sacred Congregation of Propaganda Fide, August 23, 1852, Collect., I, 751).

— In One Oratory. Every contrary privilege having been revoked, the Most Holy Eucharist cannot be reserved except in the church or in the principal oratory of a religious or pious house; nor among nuns within the choir or the enclosures of the monastery (c. 1267).

The authentic declaration of June 2-3, 1918, of the Commission for the Interpretation of the Code being considered, the force of this canon comes to this:

a) Whether by privilege, or by faculty of the local Ordinary, the Most Holy Eucharist can be reserved in the principal oratory of a religious community, pious house, or ecclesiastical college;

b) If, besides the principal oratory, a religious or pious house has an annexed church, which the community does not use for fulfilling its ordinary exercises of piety, that church can also enjoy its own right, if it has any, for example because it is annexed to a house of exempt religious, of reserving the Most Holy Eucharist. For individual religious families, common law, any contrary privilege having been suppressed, has ratified nothing more;

c) But if several distinct families occupy the same material building, to each an oratory with custody of the Most Holy Eucharist can belong, whether from privilege or from the license of the bishop. Thus, without doubt, the community of a seminary and the community of Sisters who perform their work in the seminary are distinct and separate families. On the contrary, novices, because of their separation from the professed, are not for that reason judged to pertain to a formally distinct house ¹. It would have to be said otherwise if they inhabited distinct buildings, although contiguous, even if there was one Superior of each house, like a pastor who is placed over two parishes. But in a college the boarders quite easily constitute a community formally diverse from the religious one, as if the religious are partly assigned to other ministries. Wherefore in the oratory in which the boarders are accustomed to assemble for performing their exercises of piety, the Most Holy Eucharist seems able to be reserved, whether by privilege of the religion or by license of the local Ordinary, the right of preserving the same in the oratory of the religious remaining unharmed. Moreover temporary indults for reserving the Most Holy Eucharist in a second oratory, whether from the Sacred Congregation of the Sacraments or from the Sacred Congregation of Religious, according to the quality of the petitioners, are conceded without great difficulty (cf. Per., IX, p. 154).

¹ Yet in Monitore ecclesiastico, 1918, p. 240, note, a more benign response was given.

— Access of the Faithful. "Churches in which the Most Holy Eucharist is reserved, especially parochial ones, should be open to the faithful daily, for at least some hours" (c. 1266).

This warning is most opportune, whether you consider its argument, since a church is destined for the faithful and custody of the Most Holy Eucharist is permitted for the convenience of adorers, or the habits of sacristans, who with too much haste are accustomed to close many churches. How much better it is, with inner gates arranged near the door, to permit free access to the church throughout the whole day to devout persons, without necessity of special vigilance.

— In One Altar. "The Most Holy Eucharist cannot be kept continuously or habitually except on one altar only of the same church" (c. 1268, §1).

Care must also be taken that the noblest place, and therefore regularly the main altar, be reserved for the Most Holy Sacrament. An exception is permitted, indeed counseled, in cathedral, collegiate, and conventual churches, where choral functions would be impeded by the cult of the Most Holy Eucharist; but even there the rectors of churches must take care that the altar on which the Most Holy Sacrament is reserved be adorned before all others, "so that by its very furnishing it may move the piety and devotion of the faithful more" (c. 1268).

— Concerning the Tabernacle. "The Most Holy Eucharist must be reserved in an immovable tabernacle, placed in the middle part of the altar."

"The tabernacle should be skillfully constructed, solidly closed on every side, decently adorned according to the norm of the liturgical laws, and empty of every other thing" (c. 1269, §§1 and 2).

Therefore the tabernacle in itself cannot be at the side in a wall, nor in a little tower, even a most elegant one, near the altar, yet with the right of immemorial custom preserved. Nor is a portable or movable tabernacle admitted in itself. It must be so empty that not even the holy oils can be reserved in the tabernacle, lest any confusion of cult be feared. But the liturgical laws wish that inwardly it be clothed with a silk cloth, unless however it is gilded, and that it be blessed (Sacred Congregation of Rites, June 20, 1899 ad IV, Decr. auth., n. 4035). Besides, it must be covered with a canopy of either white color or a color suited to the office, the black color excluded, for which violet is used. Nor is the law dispensed because the tabernacle is made of silver, gold, or another precious material (Sacred Congregation of Rites, August 7, 1880, Decr. auth., n. 3520). Yet sometimes the very form of the tabernacle, and examples had in the City itself, for example in the Vatican Basilica, do not permit use of a canopy. At least then, if there is supply, let the canopy be supplied by a large little cloth hanging from above, a baldachin, by which the altar is protected: this, writes Palmieri, t. 4, n. 906, can hold the place of a canopy. Above the tabernacle, besides the image of Christ crucified, nothing, not even relics of the holy cross, can be placed as upon a base.

— Exceptions to the General Law. 1. The Ordinary, by way of an act and from a just cause, can concede license of reserving the Most Holy in a church or public oratory where by common law it cannot be reserved.

Yet very useful would be a broader general faculty, not circumscribed by public oratory, given to the Ordinary, so that, for example, during the days of spiritual exercises, he could permit custody of the Most Holy Eucharist in the house where they are being given. But generally this will be a pious house, in which habitual reservation also can be had from the license of the local Ordinary.

2. Nocturnal reservation, because of a grave cause approved by the local Ordinary, in a safer and decent place, upon a corporal, with a lamp lit, is not reproved (c. 1269, §3).

3. The law of the unity of the altar is not violated by the fact that on certain days, for example feast days, for a few hours the Most Holy Eucharist is also reserved at another altar, so that Holy Communion can be distributed more conveniently.

— The Manner of Reserving. 1. Any little vessel containing the Most Holy Eucharist is to be placed upon a blessed corporal or pall ¹. 2. The pyx must be well closed with its own lid and covered with a white veil. And it is to be purified whenever the sacred species are renewed; nor are recent species to be mixed with older ones. 3. The little lunette is to be made in such a way that it can easily be purified, and so that the gilded circle itself, not however the glass plates, touches the sacred species (Sacred Congregation of Rites, December 4, 1871, but it is lacking in Decr. auth.). 4. Before the tabernacle "at least one lamp should shine continuously day and night, to be fed with olive oil or beeswax; but where olive oil cannot be had, it is permitted to the prudence of the local Ordinary that it be changed for other oils, as far as can be done, vegetable oils" (c. 1271).

To neglect that light for 24 hours, or for some whole nights, is judged mortal.

Not once only has the Sacred Congregation of Rites forbidden illumination from "gas" or "electricity" above the altar or within the tabernacle; it prohibited stearine candles themselves (bougies), but wished that candles "be all of wax, as many as are used above the table of the altar or in any way overhanging it" (Sacred Congregation of Rites, general decree, April 3, 1821, Decr. auth., n. 2613). Yet during the recent war, the Supreme Pontiff permitted the very use of electric light for the lamp and Mass to the judgment of bishops. And the use of electric light around altars is spreading in the City itself. Wherefore attention will have to be paid to recent responses, if any new ones are made.

5. "The key of the tabernacle... must be guarded most diligently, the conscience of the priest who has care of the church or oratory being gravely burdened" (c. 1269, §4).

Therefore the Code no longer prescribes what the Sacred Congregation of Rites attempted to urge more strictly, that the key be kept by the priest himself, but the most diligent custody of it is committed to his care.

¹ Yet in administering Holy Communion, the pall cannot be placed upon the altar in place of the corporal (Sacred Congregation of Rites, February 17, 1847).

— Concerning Exposition of the Most Holy Eucharist. Exposition is distinguished as private, which is done with the pyx: and this can be done for any cause, without the license of the Ordinary; and public, or with the monstrance. This "can be done on the feast day of Corpus Christi and within the octave in all churches during the solemnities of Masses and at Vespers; but at other times only from a just and grave cause, especially a public one, and with the license of the local Ordinary, even if the church belongs to an exempt religion" (c. 1274, §1).

And at the same time we are warned in §2 that the minister of exposition or reposition is a priest or deacon; but of Benediction, only a priest; yet in the case in which, furnished with due license of the Ordinary or pastor, a deacon has carried Viaticum to a sick person, Benediction with the pyx can be imparted by the deacon himself.

The rubric forbids that the pyx which is exposed be drawn outside the tabernacle. Therefore in churches where the sacred pyx is proposed on a certain throne, we shall call the exposition private and at the same time irregular.

The Sacred Congregation of Rites, March 14, 1861 (Decr. auth., n. 3104), denied that the custom of exposing the Most Holy Sacrament without the license of the bishop could be preserved. Yet tacit consent suffices, such as can support accustomed expositions.

And Wernz, III, 553, note 235, thinks it probable that exposition for a regular community alone can be done from the license of its own exempt Prelate.

Observe also that public exposition can be permitted by the local Ordinary even for a non-public cause. But a public cause in general is spiritual utility, greater devotion of the people, for example, lest they spend the whole day or a great part of a feast day in profane things; but in particular, the solemnity of a feast, especially the feast of the Most Holy Body of Christ; difficult causes of peace and of public necessity or utility.

Both in public and in private exposition, according to the usage of places, at least six wax candles must burn on the altar. In the Clementine Instruction at least 20 are required.

During public exposition, there can be on the altar no relics or images of saints, except of adoring angels; but the cross, according to the custom of places, can remain or be removed. Nor can statues or images of saints be placed before the altar of exposition.

— Concerning Mass with Exposition. Except on the feast day of Corpus Christi and within the octave, at the altar where the Most Holy Sacrament is exposed no Mass in itself can be said, without necessity or grave cause or special indult. Sacred Congregation of Rites, April 17, 1919, A. A. S., XI (1919), p. 246, by which the earlier decrees are confirmed. Yet Gardellini in Instr. Clem., §12, n. 6, and the Sacred Congregation of Rites itself, May 22, 1883, apud N. R. Th., XV, 138, warn that contrary custom should not be removed if it is immemorial, or if the faithful would be affected with grief because of its suppression.

— "The supplication of the Forty Hours is to be held yearly in all parochial churches and others in which the Most Holy Sacrament is habitually reserved, on days established with the consent of the local Ordinary, with as great a solemnity as can be done"; in places where grave inconvenience and perhaps the very reverence owed to so great a sacrament stand in the way, "let the local Ordinary take care that at least for some continuous hours, on fixed days, the Most Holy Sacrament be exposed by a more solemn rite" (c. 1275).

Thus in Belgium the so-called "perpetual adoration" takes the place of the exercise of the Forty Hours.

— It is not lawful, for the sake of veneration only, to carry the Most Holy Eucharist to the sick who cannot receive it. Cf. Lugo, Resp. mor., 1, 11, 3; and Roman Ritual, De commun. infirmorum, n. 5. This is understood of carrying from the church through the streets. Cf. Ballerini-Palmieri, IV, 895. But it seems that the pious desire of a sick person can be satisfied who, prohibited from Communion, lying ill in a house in which the Most Holy Eucharist is reserved, desires at least to adore Christ in the Sacrament.

— Finally, piety toward the Most Holy Eucharist, frequent assistance at Mass, and visitation of the Most Holy Sacrament are greatly commended by c. 1273.

— 1. Custody is prescribed, the general conditions being observed of a priest having care and of at least weekly Mass, in a cathedral church, or the principal church of a quasi-diocese, in a parish or quasi-parish, in a church annexed to a house of exempt religious, whether of men or of women.

It is permitted, by license of the local Ordinary, in a collegiate church and in an oratory, whether public or semi-public, both of a pious or religious house and of an ecclesiastical college which is governed by clerics or religious.

The Ordinary himself can concede custody by way of an act in a church or public oratory.

Elsewhere an apostolic indult is needed, which is also required so that in a religious or pious house it be reserved not only in a church, if it has the right, and in a distinct principal oratory, but also in another oratory, unless several distinct families in the same house have their own proper oratory. But it is lawful for no one to retain the Eucharist with himself or to carry it with himself on a journey. Churches, especially parochial ones, in which the Most Holy Eucharist is reserved should be open daily to the faithful for some hours.

2. The Eucharist can be reserved habitually in only one altar of the same church, and in an immovable tabernacle skillfully made and empty of every other thing. Yet nocturnal reservation, because of a grave cause approved by the Ordinary, in a safer and decent place, upon a corporal, with a light lit, is not prohibited.

3. The manner prescribed by the rubrics is to be observed: under every vessel containing the Eucharist a blessed corporal or pall must be placed; a lamp must shine continuously before the altar, to be fed with olive oil or beeswax, or at least with oils, especially vegetable ones, which the local Ordinary has permitted.

The key of the tabernacle is to be guarded carefully.

4. Private exposition of the Most Holy, or with the pyx, can be done for any cause, with the license of the rector; public exposition, or with the monstrance, besides the feast of Corpus Christi and within its octave, requires the license of the local Ordinary, to be given from a grave cause, especially a public one.

With the same days excepted, without necessity, grave cause, or indult, in itself it is not lawful to celebrate Mass at the altar of exposition or to distribute Holy Communion from it.

Everywhere exposition of the Forty Hours or a similar kind of public adoration is to be procured.

The minister of exposition is also a deacon; of Benediction, only a priest. Yet a deacon who has carried Communion to a sick person can impart ritual Benediction with the pyx.

All manner of piety toward the Most Holy Eucharist is to be commended, for example by frequent assistance at Mass and visitation of the Most Holy Sacrament.

Let the most holy and most divine Sacrament be praised forever.