THIRTY QUESTIONS

ON THE INSTRUCTION REDEMPTIONIS SACRAMENTUM

FOR DIOCESAN LITURGY AND COMMUNICATIONS PERSONNEL

1. What is the translation of the title of the instruction “Redemptionis Sacramentum”?

The title, Sacrament of Redemption, is taken from the opening words of the instruction: “In the
Most Holy Eucharist, Mother Church with steadfast faith acknowledges the Sacrament of
redemption, joyfully takes it to herself, celebrates it and reveres it in adoration, proclaiming the
death of Christ Jesus and confessing his Resurrection until he comes in glory to hand over, as
unconquered Lord and Ruler, eternal Priest and King of the Universe, a kingdom of truth and life
to the immense majesty of the Almighty Father.”

2. What is an “instruction”?
An instruction is a document of a Roman Congregation which provides guidance on how to
properly implement the Church’s law. In this case, the instruction Redemptionis Sacramentum is
intended to assist Bishops in the implementation of the Missale Romanum or Roman Missal and
those rites which pertain to the adoration of the Blessed Sacrament outside Mass (see Holy
Communion and Worship of the Eucharist outside Mass). The third edition of the Missale
Romanum was published by the authority of Pope John Paul II in 2002 and is now being
implemented by Bishops throughout the world.

3. Why is this document being published?

On April 17, 2003, Pope John Paul II published an encyclical letter on the Most Holy Eucharist,
entitled Ecclesia de Eucharistia. In that letter, the Pope called upon the Roman Congregations to
develop an instruction explaining the deeper level of liturgical norms in the light of recent
abuses of liturgical law throughout the world.

4. Why are abuses of liturgical norms of such great concern?

In his encyclical letter last year, the Holy Father noted that the Mystery of the Eucharist “is too
great for anyone to permit himself to treat according to his own whim, so that its sacredness and
its universal ordering would be obscured.” (Ecclesia de Eucharistia, no. 52). The instruction
expands on this by noting that “the one who acts thus by giving free reign to his own
inclinations, even if he is a Priest, injures the substantial unity of the Roman Rite, which is to be
vigorously preserved, and becomes responsible for actions that are in no way consistent with the
hunger and thirst for the living God that is experienced by people today.” (RS, no.11)

5. Does the instruction recommend anything beyond the observance of laws?

Yes. The instruction urges that efforts be made to encourage an appreciation of “the sense of
deep wonder before the mystery of faith” which is at the heart of an interior participation [in the
Liturgy,] best fostered by a regular participation in the Liturgy of the Hours, sacramentals, and
popular devotions. The instruction also points out that there is a pressing need for the biblical
and liturgical formation of the People of God.

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6. Is this instruction aimed only at liturgical abuses in the United States?
No. The instruction was developed after consultation among Bishops and experts throughout the
world. The abuses of liturgical law addressed by the instruction occur in many parts of the world
and may not all be present in the dioceses of the United States of America. The instruction
provides an opportunity for all Bishops, priests, and liturgical experts to conduct an
“examination of conscience” on how faithfully we have implemented the revised Eucharistic
rites.

7. Are there specific concerns that are being addressed?

The document addresses a wide range of abuses, or violations of liturgical law in regard to the
celebration of Mass and the adoration of the Blessed Sacrament. Sections are devoted to such
questions as who regulates the sacred liturgy, how the participation of the lay faithful can be
encouraged, the way Mass is properly celebrated, the distribution of Holy Communion, and
adoration of the Blessed Sacrament.

8. How does this affect the role of the laity at Mass?

The instruction makes no change in already existing liturgical law. There is, therefore, no
change in this regard. The document does re-emphasize, however, the mandate of the Second
Vatican Council some forty years ago that the full, conscious, and active participation of the laity
is the goal to be considered before all else in the reform of the sacred liturgy.

9. What does it say about altar girls?

The instruction recalls that servers of both genders are allowed at the discretion of the Diocesan
Bishop and in accord with the provisions of liturgical law.

10. The document states “sacred ministers may not deny the sacraments to those who seek
them in a reasonable manner, are rightly disposed, and are not prohibited by law from
receiving them.” Does this mean that politicians who hold positions antithetical to the
church cannot be denied communion if they approach the altar?
Such matters are decided by the Diocesan Bishop in conformity with Canon Law and other
documents of the Holy See.

11. Will I see specific changes in my parish?

Hopefully, the instruction will serve as an occasion for all parishes to examine carefully ways in
which they can more faithfully celebrate the Eucharist according to the liturgical books. In those
places where careful attention to the Liturgy has been given in the past, the instruction will not
be as necessary as in other places.

12. What is the acceptable posture for receiving Communion? What if someone takes
another posture?
The instruction recalls that the Roman Missal directs Conferences of Bishops to determine the
proper posture for receiving Holy Communion. The Bishops of the United States have decided

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that the norm for receiving Holy Communion is standing, but that those who kneel to receive
Holy Communion should not be denied the Sacrament.

13. How do these changes relate to the renewal of the liturgy called for by the Second
Vatican Council? Are we going back?
The instruction is based strictly on the Constitution on the Sacred Liturgy (Sacrosanctum
concilium) and the reformed liturgical books produced in response to the mandate of the Second
Vatican Council. It was the Fathers of the Second Vatican Council who first taught that
“regulation of the liturgy depends solely on the authority of the Church, that is, on the Apostolic
See and, accordingly as law determines, on the Bishop.” (SC, no. 22§1) Therefore, “no other
person, not even if he is a priest, may on his own add, remove, or change anything in the
liturgy.” (SC, no. 22§3)

14. Who in a diocese decides what is appropriate liturgical practice?

The Diocesan Bishop, as moderator of the liturgical life of his diocese, is responsible for the
implementation of the liturgical reform. He is often assisted in this task by liturgical experts on a
Liturgical Commission or in an Office for Worship.

15. There seems to be a concern for not confusing liturgical roles? What does this mean?
The instruction is seeking to implement the Constitution on the Liturgy, no. 28: “In liturgical
celebrations each one, minister or layperson, who has an office to perform, should do all of, but
only, those parts which pertain to that office by the nature of the rite and the principles of
liturgy.”

16. What roles are available to laity? Can any lay person be a liturgical minister?
The instruction notes that lay persons “rightly and laudably” (RS 43) serve in a variety of
ministries at Mass, such as acolyte, lector, sacristan, cantor, etc… Like all ministries, lay
ministries should be the subject of careful preparation and catechesis.

17. What about the Liturgy of the Word?

The instruction reminds us that the proclamation of the Scriptures be well prepared and
explained and liturgical texts and songs are to be carefully selected. The liturgical texts should
not be emended and the Liturgy of the Word should be celebrated immediately before the
Liturgy of the Eucharist and in the same place. Scriptural readings are to be chosen according to
the norms and non-biblical readings are never to be substituted.

18. Who can read the Gospel and deliver a homily at Mass?
The proclamation of the Gospel and the homily are reserved to the ordained, while a lay person
is prohibited from preaching at any time during Mass, even in the cases of a seminarian or
pastoral assistant. Instructions or testimonies by a lay person, however, may be given after the
Prayer after Communion for a serious reason, but the homily should not be omitted. Such
matters are regulated by the Diocesan Bishop.

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19. Does the instruction change the Offertory Procession?
No. The Roman Missal states, and the instruction reiterates, that the gifts presented by the
faithful are received by the priest or deacon and should consist only of bread and wine and actual
money and gifts for the poor or the Church. The instruction does clarify the law in noting that
“Money…just as other contributions for the poor, should be placed in an appropriate place which
should be away from the eucharistic table (altar).” (RS, no. 70).

20. What abuses are described concerning the Eucharistic prayer?

The instruction describes as abuses the use of unauthorized Eucharistic Prayers or the division of
the Eucharistic Prayer among deacons or lay persons, the insertion of unauthorized acclamations,
and the breaking of the host at the words of institution.

21. Does this document change the Sign of Peace?

No. The instruction simply reiterates the Roman Missal in saying that the sign of peace is given
before Holy Communion in a sober manner by each person present and to those standing around
them.

22. Should the priest regularly go to the tabernacle before the distribution of Holy
Communion?
No. The instruction cites the Roman Missal in reminding us that because the faithful should
ordinarily receive only hosts consecrated at the Mass which they are attending, the priest should
not usually go to the tabernacle for already consecrated hosts to be used in the distribution of
Holy Communion.

23. Must concelebrating priests receive Holy Communion under both kinds?
Yes. The instruction states that they should receive Holy Communion under both kinds from the
Eucharist consecrated at that Mass.

24. What procedure is to be followed when more than one chalice is needed for the
distribution of Holy Communion under both kinds?
When more than one chalice is needed for the distribution of Holy Communion under both kinds,
several smaller chalices may be placed on the altar at the preparation of the gifts. The instruction
prohibits the use of “flagons” or other such vessels from which the precious Blood is poured.
While the use of flagons is a widespread practice in the United States, the instruction directs that
they no longer be used in order to reduce the risk of spilling of the Precious Blood.

25. What happens to the Sacred Species after the distribution of Holy Communion?
The pouring of the Precious Blood down the sacrarium or onto the ground is prohibited in the
strongest of terms, while the instruction notes that whatever remains of the Precious Blood after
Holy Communion is consumed by the priest or other ministers, and the extra consecrated hosts
are to be reserved in the tabernacle.

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26. Why the emphasis on the title “Extraordinary Minister of Holy Communion” instead of
“Eucharistic Minister”?
The full title of this ministry more accurately reflects its purpose, which is to distribute Holy
Communion in the absence of an ordinary minister of Holy Communion. The instruction notes
that Extraordinary Ministers of Holy Communion never perform their ministry in the presence of
a sufficient number of ordinary ministers of Holy Communion.

27. How many ways can one receive Communion? In the hand, on the tongue, by
initinction?
The consecrated host may be received on the tongue or in the hand at the discretion of the
individual communicant. The instruction also recommends that, when possible, the Precious
Blood be offered to the faithful by drinking from the chalice or by receiving on the tongue a
consecrated host which has been dipped in the Precious Blood by the minister. Self-
communication by the faithful is never permitted.

28. Is it acceptable to genuflect before receiving Communion?

The Roman Missal directs that Bishops are to choose a sign of veneration for the faithful when
they receive Holy Communion standing. While the sign of veneration chosen by the Bishops of
the United States is a simple bow of head, no person should ever be denied Holy Communion
because they have made a different gesture.

29. What about Eucharistic exposition?

Eucharistic exposition should be celebrated in every parish at least annually and, with the
guidance of the Bishop, even perpetual adoration may take place in those places where there is a
sufficient number of the faithful to continually worship the exposed Sacrament. “It is highly
recommended that at least in the cities and the larger towns, the diocesan Bishop should
designate a church building for perpetual adoration…” (SR, no. 140)

30. What does the instruction state about First Confession?

The instruction reminds us that First Communion is always preceded by First Penance. The
celebration of First Communion is recommended between the second and sixth Sundays of Easter,
on the Solemnity of the Body and Blood of Christ, or at another time, but not on Holy Thursday,
apart from exceptional cases.

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