Were our Hearts Not Burning? (Lk 24:32)
Fr. Paul Ward                                                                      Home

Reply to a question

Q: How can we respond to certain abuses, such as removing children from the mass for the “Children’s Liturgy of the Word,” the failure to use bells, and the failure to use patens.

A: N., in Christ,

In general, there is much ambiguity in Liturgical Law, far more ambiguity than Canon Law. And indeed, there are even contradictions. Therefore, sometimes one can't argue oneself into a proof against an abuse because of the Vatican-II-Cardinal-Bugnini type ambiguity. The sad result: you won't change their minds, even if you succeed in hurting their consciences.

1. As for the Children's Liturgy of the Word: At first glance, it could look like the Church says that it is permitted. The Directory for Masses With Children (read online at http://www.adoremus.org/DMC-73.html) n. 17 reads,

"Sometimes, moreover, if the place itself and the nature of the community permit, it will be appropriate to celebrate the Liturgy of the Word, including a homily, with the children in a separate, but not too distant, room. Then, before the Eucharistic Liturgy begins, the children are led to the place where the adults have meanwhile celebrated their own Liturgy of the Word."

(By the way, Benofy's article on the Adoremus Bulletin web site - a great resource - can be helpful, see http://www.adoremus.org/1103ChildrenLiturgy.html)

Yet there's coherency in law. Therefore one norm does not stand in a bubble. If it is true that we can separate our children from their parents like this - however incredibly imprudent that may be - it is also true that only a priest can give a homily or proclaim the Gospel, a norm which is not abrogated by the Children's Directory. Let's read some texts where this is said:

Proof 1: "The homily, therefore, during the celebration of the Holy Eucharist, must be reserved to the sacred minister, Priest or Deacon to the exclusion of the non-ordained faithful, even if these should have responsibilities as "pastoral assistants" or catechists in whatever type of community or group. This exclusion is not based on the preaching ability of sacred ministers nor their theological preparation, but on that function which is reserved to them in virtue of having received the Sacrament of Holy Orders." (Seven Congregations, On Certain Questions Regarding the Collaboration of the Non-Ordained Faithful in the Sacred Ministry of Priests, Practical Provisions, Article 3, ss. 1; Ecclesiae de mysterio, 15 August 1997 , art. 3: AAS 89 (1997), p. 864)

Proof 2: "The Homily should ordinarily be given by the priest celebrant himself. He may entrust it to a concelebrating priest or occasionally, according to circumstances, to the deacon, but never to a lay person." (General Instruction of the Roman Missal 2002, n. 66)

Proof 3: Furthermore clarified in the Pontifical Commission for the Authentic Interpretation of the Code of Canon Law's response to dubium regarding can. 767 § 1: AAS 79 (1987), p. 1249.

Proof 4: "The homily, which is given in the course of the celebration of Holy Mass and is a part of the Liturgy itself, 'should ordinarily be given by the Priest celebrant himself. He may entrust it to a concelebrating Priest or occasionally, according to circumstances, to a Deacon, but never to a layperson.143 In particular cases and for a just cause, the homily may even be given by a Bishop or a Priest who is present at the celebration but cannot concelebrate'." (Congregation for Divine Worship and the Discipline of the Sacraments, Redemptionis Sacramentum: On certain matters to be observed or to be avoided regarding the Most Holy Eucharist, n. 64.)

Need I go on? Is the Church not sufficiently clear on this point? A posterior theological reflection upon why the Church is so adamant on this point would surely bring us to the nature of the character of Holy Orders and a better understanding of the real communication Christ makes with souls through the Priest in the Liturgy of the word.

Addendum: Supposing the Clergy were doing the Children's Liturgy of the Word, making the celebration valid if terribly imprudent, even then it should be rare: "Sometimes" is the word in the Children's Directory n. 17.

2. Patens:

Proof 1: "The Communion-plate for the Communion of the faithful should be retained, so as to avoid the danger of the sacred host or some fragment of it falling." Redemptionis Sacramentum, n.93.

Proof 2: "The following are also to be prepared:

Next to the priest's chair: the Missal and, as needed, a hymnal;

At the ambo: the Lectionary;

On the credence table: the chalice, a corporal, [etc.,...]; the Communion-plate for the Communion of the faithful; and whatever is needed for the washing of hands." (GIRM 2002, n. 118)

3. Bells

"A little before the consecration, when appropriate, a server rings a bell as a signal to the faithful. According to local custom, the server also rings the bell as the priest shows the host and then the chalice." GIRM, 2002, n. 150.