What are the regulations for penance, fasting and abstinence during Lent?

Penitential days – The universal Church observes obligatory days of penance during the season of Lent, which begins Ash Wednesday and continues until the Evening Mass of the Lord’s Supper. In addition, Catholics are encouraged to do some form of penance on non-Lenten Fridays of the year, plus any other special penitential occasions. The goal of these penances is the conversion of our hearts, which manifests itself exteriorly. “Interior conversion urges expression in visible signs, gestures and works of penance,” we read in the Catechism of the Catholic Church (CCC) #1430. These penances help us to repent and redirect our lives toward God and away from the sin which wounds our nature (CCC #1430-1439).

Abstinence – Catholics 14 years of age and older must abstain from eating meat and poultry on Ash Wednesday, Good Friday, and all the Fridays of Lent. Abstinence is not mandatory on non-Lenten Fridays, but another form of penance should be observed.

Fasting – Catholics between the age of 18 and 59 inclusive are required to fast on Ash Wednesday and Good Friday. On these days one full meal is allowed. If required to maintain health, two smaller meals may also be eaten these days, but the amount at those smaller meals should add up to be less than a normal full meal. Eating between meals is not permitted. Liquids, however, are allowed, including milk and fruit juices.

Sacrament of Confession– All the faithful who have reached the age of reason (approximately seven years old) are bound to confess their grave sins at least once a year. Lent is an ideal time for this. Those aware of having committed a mortal sin may not receive Holy Communion until they have gone to sacramental Confession (CCC #1457). Frequent confession, even of venial sins, is recommended for all (CCC #1458).

Other Lenten Observances – Except on days of Solemnity (e.g. March 19—St. Joseph Day— and March 25—Annunciation), every Lenten weekday is a day of penance and should be marked by prayer and spiritual practices, which may include daily Mass, more time in personal prayer or study, self-imposed fasting or abstinence, works of charity, donating to charities helping the poor, praying the Stations of the Cross or the rosary, attending retreats or parish missions, etc.

How does a parish prepare for the Archbishop or Bishop to celebrate Mass?

Please refer to this webpage: https://www.archspm.org/bishopsrequest/

What are the guidelines for Communion Services?

Jesus Christ is really, truly present in the Eucharist under the appearance of bread and wine, regardless of whether Holy Communion is received within or outside of Mass. Nevertheless, Pope St. John Paul II lamented the “sacramental incompleteness” of Communion Services (see Ecclesia de Eucharistia #32) because the act of consecrating of bread and wine does not occur in these Services. Consequently, the Church prefers such Services not to happen too frequently, lest the distinction between them and the full Eucharistic liturgy (Mass) become blurred.

On a Sunday in a parish where a priest is unable to celebrate Mass (he may have suddenly taken ill, or the parish may be awaiting their new priest), parishioners are encouraged to attend Mass at a nearby parish. If they must celebrate a Communion Service on Sunday, the ritual book Sunday Celebrations in the Absence of a Priest is used, preferably presided over by a deacon or lay Extraordinary Minister of Holy Communion (EMHC) specially trained to lead such a Service.

On weekdays, parishes should not schedule regular daily Communion Services without the permission of the Archbishop, and even then, not more than once a week, and because there truly is no other nearby parish offering Mass that day. These Services should likewise be led by a deacon or trained EMHC, using the ritual book Holy Communion and Worship of the Eucharist Outside Mass.

Nursing homes, assisted living residences, and hospitals may celebrate weekday Communion Services outside of Mass once a week, using the ritual from either Holy Communion and Worship of the Eucharist Outside Mass or Pastoral Care of the Sick, as circumstances indicate. Again, a deacon or trained EMHC should lead the service, and always with the consent of the Catholic chaplain assigned to the facility.

May we use low-gluten hosts or low-alcohol wine at Mass?

Yes. The Code of Canon Law, can. 924 decrees, “The most holy eucharistic sacrifice must be offered with bread, and with wine in which a little water must be mixed. The bread must be only wheat and recently made so that there is no danger of spoiling. The wine must be natural from the fruit of the vine and not spoiled.” A product 100% perfectly gluten-free is not really wheat bread; 100% alcohol-free grape juice is not truly wine. This can be challenging for those gluten or alcohol-intolerant. Fortunately, several companies make wheat bread with a negligible amount of gluten; likewise, vintners make a product called mustum with a negligible amount of alcohol. Both are approved for use in Mass and are available from Catholic vendors. Be aware that the Food and Drug Administration permits the label “gluten-free” on products that contain less than 20 parts per million of gluten; these may still be permissible for use in Mass. Check the manufacturer’s website to be sure. See this resource from the USCCB for more information.

How should a marriage between a Catholic and a non-Catholic be celebrated?

  • The Directory for the Application of Principles and Norms on Ecumenism #158: “Upon request of the couple, the local Ordinary may permit the Catholic priest to invite the minister of the party of the other Church or ecclesial Community to participate in the celebration of the marriage, to read from the Scriptures, give a brief exhortation and bless the couple.”
  • This “blessing” may not be the Nuptial Blessing, which may only be given by a priest or deacon. A separate blessing at the end of the ceremony is suitable.
  • The minister may read the scripture and give a reflection and may be seated in the sanctuary distinct from the presiding priest/deacon. The minister should not receive the vows.

What may a Catholic Priest or Deacon do at a marriage in a non-Catholic Church?

  • The Directory for the Application of Principles and Norms on Ecumenism #157: “With the previous authorization of the local Ordinary, and if invited to do so, a Catholic priest or deacon may attend or participate in some way in the celebration of mixed marriages, in situations where the dispensation from canonical form has been granted. In these cases, there may be only one ceremony in which the presiding person receives the marriage vows. At the invitation of this celebrant, the Catholic priest or deacon may offer other appropriate prayers, read from the Scriptures, give a brief exhortation, and bless the couple.”

May we have the celebration of Mass at a mixed marriage?

  • The Directory for the Application of Principles and Norms on Ecumenism #159: “Because of problems concerning Eucharistic sharing which may arise from the presence of non-Catholic witnesses and guests, a mixed marriage celebrated according to the Catholic form ordinarily takes place outside the Eucharistic liturgy. For a just cause, however, the diocesan Bishop may permit the celebration of the Eucharist. In the latter case, the decision as to whether the non-Catholic party of the marriage may be admitted to Eucharistic communion is to be made in keeping with the general norms existing in the matter both for Eastern Christians and for other Christians, taking into account the particular situation of the reception of the sacrament of Christian marriage by two baptized Christians.”

When may non-Catholics receive the sacraments?

Canon 844 in the Code of Canon Law specifies:

“§1. Catholic ministers administer the sacraments licitly to Catholic members of the Christian faithful alone, who likewise receive them licitly from Catholic ministers alone, without prejudice to the prescripts of §§2, 3, and 4 of this canon, and can. 861, §2.

§2. Whenever necessity requires it or true spiritual advantage suggests it, and provided that danger of error or of indifferentism is avoided, the Christian faithful for whom it is physically or morally impossible to approach a Catholic minister are permitted to receive the sacraments of penance, Eucharist, and anointing of the sick from non-Catholic ministers in whose Churches these sacraments are valid.

§3. Catholic ministers administer the sacraments of penance, Eucharist, and anointing of the sick licitly to members of Eastern Churches which do not have full communion with the Catholic Church if they seek such on their own accord and are properly disposed. This is also valid for members of other Churches which in the judgment of the Apostolic See are in the same condition in regard to the sacraments as these Eastern Churches.

§4. If the danger of death is present or if, in the judgment of the diocesan bishop or conference of bishops, some other grave necessity urges it, Catholic ministers administer these same sacraments licitly also to other Christians not having full communion with the Catholic Church, who cannot approach a minister of their own community and who seek such on their own accord, provided that they manifest Catholic faith in respect to these sacraments and are properly disposed.

§5. For the cases mentioned in §§2, 3, and 4, the diocesan bishop or conference of bishops is not to issue general norms except after consultation at least with the local competent authority of the interested non-Catholic Church or community.”

In addition, see The Directory for the Application of Principles and Norms on Ecumenism #125, 129, 130: “Catholic ministers may lawfully administer the sacraments of penance, Eucharist and the anointing of the sick to members of the Eastern Churches, who ask for these sacraments of their own free will and are properly disposed. In these particular cases also, due consideration should be given to the discipline of the Eastern Churches for their own faithful and any suggestion of proselytism should be avoided. … A sacrament is an act of Christ and of the Church through the Spirit. Its celebration in a concrete community is the sign of the reality of its unity in faith, worship and community life. As well as being signs, sacraments—most specially the Eucharist—are sources of the unity of the Christian community and of spiritual life, and are means for building them up. Thus Eucharistic communion is inseparably linked to full ecclesial communion and its visible expression. At the same time, the Catholic Church teaches that by baptism members of other Churches and ecclesial Communities are brought into a real, even if imperfect communion, with the Catholic Church and that “baptism, which constitutes the sacramental bond of unity existing among all who through it are reborn… is wholly directed toward the acquiring of fullness of life in Christ”. The Eucharist is, for the baptized, a spiritual food which enables them to overcome sin and to live the very life of Christ, to be incorporated more profoundly in Him and share more intensely in the whole economy of the Mystery of Christ. It is in the light of these two basic principles, which must always be taken into account together, that in general the Catholic Church permits access to its Eucharistic communion and to the sacraments of penance and anointing of the sick, only to those who share its oneness in faith, worship and ecclesial life. For the same reasons, it also recognizes that in certain circumstances, by way of exception, and under certain conditions, access to these sacraments may be permitted, or even commended, for Christians of other Churches and ecclesial Communities. … In case of danger of death, Catholic ministers may administer these sacraments when the conditions given below are present. In other cases, it is strongly recommended that the diocesan Bishop, taking into account any norms which may have been established for this matter by the Episcopal Conference or by the Synods of Eastern Catholic Churches, establish general norms for judging situations of grave and pressing need and for verifying the conditions mentioned below. In accord with Canon Law, these general norms are to be established only after consultation with at least the local competent authority of the other interested Church or ecclesial Community. Catholic ministers will judge individual cases and administer these sacraments only in accord with these established norms, where they exist. Otherwise they will judge according to the norms of this Directory. …The conditions under which a Catholic minister may administer the sacraments of the Eucharist, of penance and of the anointing of the sick to a baptized person who may be found in the circumstances given above are that the person be unable to have recourse for the sacrament desired to a minister of his or her own Church or ecclesial Community, ask for the sacrament of his or her own initiative, manifest Catholic faith in this sacrament and be properly disposed.”

How does one properly cleanse and care for Altar Linens?

The General Introduction of the Roman Missal #279-280 say, “The vessels are cleansed by the priest or by the deacon or acolyte after Communion or after Mass, if possible at a side table. Water alone or wine and water together are used for the cleansing of the chalice, then drunk by the one who cleanses it. The paten is usually wiped with the purificator. Attention must be paid that whatever of the Blood of Christ may happen to remain after its distribution in Holy Communion should be completely consumed immediately at the altar. If the Eucharistic Bread or any particle of it should fall, it is to be picked up reverently. If any of the Precious Blood spills, the area where the spill occurred should be washed and the water poured into the sacrarium. Altar linens are to be cleansed with care and reverence, as are the Communion vessels, because both the corporal and purificator(s) are also in direct contact with the consecrated elements during Communion. The linens should be rinsed carefully in a separate basin of water, and the water poured into the sacrarium (not down the regular drain), or onto the ground. If any Precious Blood spills on the main altar cloth, it should be cleansed in the same way. Then the linens should be hung to dry. After this preliminary cleansing they are then laundered separately in the regular way, either by hand or machine. Any cloths used to cleanse spilled Precious Blood would be cleansed in the same way as the altar linens.”

The USCCB gave additional guidelines for the Care and Cleansing of Altar Linens: “In recent years the Secretariat for the Liturgy has received multiple inquiries concerning the care and cleansing of altar linens. The following article, approved by the Committee on the Liturgy at its March 19, 2001 meeting, is provided for the information of those charged with the care of altar linens.

“Whatever is set aside for use in the liturgy takes on a certain sacred character both by the blessing it receives and the sacred functions it fulfills. Thus, the cloths used at the altar in the course of the Eucharistic celebration should be treated with the care and respect due to those things used in the preparation and celebration of the sacred mysteries. This brief statement reflects on the importance of reverently caring for altar linens which, because of their use in the liturgy, are deserving of special respect. These linens should be “beautiful and finely made, though mere lavishness and ostentation must be avoided.” Altar cloths, corporals, purificators, lavabo towels and palls should be made of absorbent cloth and never of paper. Altar linens are appropriately blessed according to the Order for the Blessing of Articles for Liturgical Use. The blessing of a number of such articles for liturgical use may take place “within Mass or in a separate celebration in which the faithful should take part.”

Altar Cloths. Just as the altar is a sign for us of Christ the living stone, altar cloths are used “out of reverence for the celebration of the memorial of the Lord and the banquet that gives us his body and blood.” By their beauty and form they add to the dignity of the altar in much the same way that vestments solemnly ornament the priests and sacred ministers. Such cloths also serve a practical purpose, however, in absorbing whatever may be spilled of the Precious Blood or other sacramental elements. Thus the material of altar cloths should be absorbent and easily laundered. While there may be several altar cloths in the form of drapings or even frontals, their shape, size, and decoration should be in keeping with the design of the altar. Unless the altar cloths have been stained with the Precious Blood, it is not necessary that they be cleaned in the sacrarium. Care should be taken, however, that proper cleaning methods are used to preserve the beauty and life of the altar cloth. It is appropriate for those who care for sacred vessels, cloths and other instruments of the liturgy to accompany their work with prayer.

Corporals. Sacred vessels containing the Body and Blood of the Lord are always placed on top of a corporal. A corporal is spread by the deacon or another minister in the course of the preparation of the gifts and the altar. When concelebrants receive the Eucharist from the altar, a corporal is placed beneath all chalices or patens. Finally, it is appropriate that a corporal be used on a side table, and placed beneath the sacred vessels which have been left to be purified after Mass. Because one of the purposes of the corporal is to contain whatever small particles of the consecrated host may be left at the conclusion of Mass, care should be taken that the transferal of consecrated hosts between sacred vessels should always be done over a corporal. The corporal should be white in color and of sufficient dimensions so that at least the main chalice and paten may be placed upon it completely. When necessary, more than one corporal may be used. The material of corporals should be absorbent and easily laundered. Any apparent particles of the consecrated bread which remain on the corporal after the distribution of Holy Communion should be consumed in the course of the purification of the sacred vessels. When corporals are cleansed they should first be rinsed in a sacrarium and only afterwards washed with laundry soaps in the customary manner. Corporals should be ironed in such a way that their distinctive manner of folding helps to contain whatever small particles of the consecrated host may remain at the conclusion of the Eucharistic celebration.

Purificators. Purificators are customarily brought to the altar with chalices and are used to wipe the Precious Blood from the lip of the chalice and to purify sacred vessels. They should be white in color. Whenever the Precious Blood is distributed from the chalice, poured into ancillary vessels or even accidentally spilled, purificators should be used to absorb the spill. The material of purificators should be absorbent and easily laundered. The purificator should never be made of paper or any other disposable material. Because of their function, purificators regularly become stained with the Precious Blood. It is, therefore, essential that they should first be cleansed in a sacrarium and only afterwards washed with laundry soaps in the customary manner. Purificators should be ironed in such a way that they may be easily used for the wiping of the lip of the chalice.

Lavabo Towels. The Order of Mass calls for the washing of the hands (lavabo) of the priest celebrant in the course of the preparation of the gifts and the altar. Since it is his hands and not only his fingers (as in the former Order of Mass) which are washed at the lavabo, the lavabo towel should be of adequate size and sufficiently absorbent for drying his hands. Neither the color nor the material of the lavabo towel is prescribed, though efforts should be made to avoid the appearance of a “dish towel,” “bath towel” or other cloth with a purely secular use.

Other Cloths. Other cloths may also be used at Mass. A pall may be used to cover the chalice at Mass in order to protect the Precious Blood from insects or other foreign objects. In order that palls may be kept immaculately clean they should be made with removable covers of a worthy material which may be easily washed in the sacrarium and then laundered. Chalice veils either of the color of the day, or white may be fittingly used to cover the chalice before it is prepared and after it has been purified.

Disposal of Worn Altar Linens. Consistent with the disposal of all things blessed for use in the liturgy, it is appropriate that altar linens, which show signs of wear and can no longer be used, should normally be disposed of either by burial or burning.

Conclusion. The manner in which we treat sacred things (even those of lesser significance than the chalice, paten, liturgical furnishings, etc.) fosters and expresses our openness to the graces God gives to his Church in every celebration of the Eucharist. Thus, by the diligent care of altar linens, the Church expresses her joy at the inestimable gifts she receives from Christ’s altar.”

Who is sick enough to receive the Sacrament of the Anointing of the Sick?

The Second Vatican Council’s Constitution on the Sacred Liturgy #73 directs, “‘Extreme unction,’ which may also and more fittingly be called ‘Anointing of the Sick,’ is not a Sacrament for those only who are at the point of death.” The Code of Canon Law c. 1004 specifies: “The anointing of the sick can be administered to a member of the faithful who, having reached the use of reason, begins to be in danger due to sickness or old age. This sacrament can be repeated if the sick person, having recovered, again becomes gravely ill or if the condition becomes more grave during the same illness.” In addition, the General Introduction to the Pastoral Care of the Sick #8 directs, “A prudent or reasonably sure judgment, without scruple, is sufficient for deciding on the seriousness of an illness.” A footnote explains that instead of calling a sickness “dangerous” or “perilous” the translation “serious” is better because it “avoids restrictions upon the celebration of the sacrament. On the one hand, the sacrament may and should be given to anyone whose health is seriously impaired; on the other hand, it may not be given indiscriminately or to any person whose health is not seriously impaired.” Surgeries, especially those on the thoracic cavity or requiring general anesthesia, are usually serious enough to warrant anointing; cf. the Rite of Anointing’s “Prayer after Anointing” n. 125 option E, for use before surgery. Further, the Rite n. 99 cautions, “The priest should ensure that the abuse of delaying the reception of the sacrament does not occur, and that the celebration takes place while the sick person is capable of active participation.”

In short, when judging whether a sickness warrants anointing, the Church’s documents encourage erring on the side of mercy, not severity. See especially canon 1005: “The sacrament is to be administered in case of doubt whether the sick person is dangerously ill.” And finally, recall that in exceptional cases even baptized non-Catholic Christians may be anointed, provided they meet the requirements in c. 844 §4.