THE SANCTIFYING FUNCTION OF THE CHURCH Table of Contents The Rite of Christian Initiation of Adults (RCIA) ...... 3003 ...... 3026 ...... 3052 ...... 3061 ...... 3088 Mass Intentions ...... 3142 ...... 3156 ...... 3168 Viaticum ...... 3176 ...... 3177 Marriage ...... 3179 Jurisdiction ...... 3182 Marriage Files / Canonical Requirements ...... 3191 Dispensation from Canonical Form ...... 3199 Place of Wedding Ceremonies ...... 3202 Preparation for the of Marriage ...... 3212 Liturgical Preparation ...... 3227 Simple Convalidation and Radical Sanations ...... 3234 Order of Christian Funerals and Cemeteries Funerals and Liturgical Rites ...... 3260 Cemeteries ...... 3270 of Body for Scientific Purposes ...... 3274 Burial of Non-Catholics in a Catholic Cemetery ...... 3276 Cremation ...... 3282 Devotional Prayer and Adoration of the Blessed Sacrament ...... 3289 Guidelines Governing Perpetual Exposition ...... 3303 Liturgical Ministers Extraordinary Ministers of Holy Communion ...... 3309 Lector ...... 3316 Homilist ...... 3318 Master of Ceremony ...... 3325 Offerings for Liturgical Celebrations ...... 3326 Lay Presiders ...... 3328 Lay Preaching ...... 3332 Acolytes (Servers) ...... 3334 Liturgical Environment Process for the Building or Renovation of a Worship Space ...... 3345 Toledo Diocesan Liturgical Commission (TDLC) ...... 3360 Appendices Low-Gluten Hosts and Mustum ...... R Liturgical Assistance Compensation ...... S Records (Including examples) ...... T Ecumenical Relations ...... U

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I. THE SACRAMENTS

3001 Integral to the spirituality of the Church, the Sacraments and liturgical life are given utmost significance in the Worship Document of the "Pastoral Plan for Implementation, Second Synod of the of Toledo":

3002 The celebration of the seven Sacraments is unique moments when we experience the presence of the Lord and His Spirit. They are milestones on our spiritual journey toward union with God. Since liturgical piety is at the heart of Christian spirituality, the preparation for and the celebration of each of the seven Sacraments must be integrated into the spiritual formation programs in all parishes.

Rite of Christian Initiation of Adults (RCIA)

3003 The sequence of the initiation sacraments indicated in the 1983 Code of Law and the Rite of Christian Initiation of Adults; namely, Baptism, Confirmation and Eucharist, reflects an ecclesiology and theology fostered in tradition. This has been one of the catalysts for the modern liturgical renewal. Pastors/pastoral leaders are to implement the process of celebrating the sacraments of initiation in parishes with the intention, after presenting a comprehensive , of restoring the sequence of these sacraments faithful to the tradition and the existing ritual texts.

3004 Parishes in the Diocese are to provide the necessary catechetical and liturgical components of adult initiation as prescribed in the National Statutes of the Rite of Christian Initiation of Adults.

3005 The process and rituals of the Rite of Christian Initiation of Adults are normative in the Diocese of Toledo.

3006 Parishes in the Diocese of Toledo are to implement a catechumenate process utilizing the resources and gifts of persons within the local community. The process is to provide the necessary preparation for sacramental reception as described in the revised RCIA guidelines. Pastors and pastoral leaders in collaboration with the local catechumenate staff determine the adaptations needed within the process.

3007 Guidelines, policies and procedures for the RCIA process for the Diocese of Toledo are contained in the RCIA Handbook for the Diocese of Toledo (2006). The manual is made available to parishes from the Office of Worship & Liturgical Music.

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Persons involved in the RCIA process:

3008 : The Diocesan Bishop or his delegate presides at the Rite of Election and the Neophyte Eucharist which are celebrated yearly within the Diocese.

3009 Pastor/Pastoral Leader: The pastor, or pastoral leader in consultation with the parish chaplain, is responsible for ensuring that adults seeking baptism are guided through the Catechumenate, prepared through evangelization and catechesis, and are appropriately accompanied through the various stages of sacramental initiation.

 It is recommended that a Parish RCIA team conduct the sacramental preparation of adults.  A presides at the liturgical rites of the Catechumenate. In the absence of , may preside at the Scrutiny rites.  The pastor/pastoral leader is to be involved with the catechumens throughout the RCIA process, including some of the catechesis.

3010 RCIA Director: The responsibility of the RCIA Director involves the following tasks:

 to coordinate the RCIA process within the parish  to train team members  to coordinate the various ministries within the RCIA process  to offer guidance and support  to empower team members in the diversity of giftedness.

The Director may represent the parish at the Rite of Election and Neophyte Mass in place of the pastor/pastoral leader .

3011 RCIA Team: The RCIA Team is to consist of a variety of talented persons including catechists, hospitality ministers, spiritual companions, liturgy planners, musicians and sponsors.

Due to the extent of responsibilities, it is recommended that separate teams be formed to minister during the different periods of the RCIA: pre-catechumenate, catechumenate and mystagogia.

3012 Catechists: Coordinated by the RCIA team and in collaboration with the pastor/pastoral leader, catechists are selected from among laity, clergy and Religious who possess the following charisms:

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 the ability to witness to the gospel by their manner in life  an openness to grow in and understanding  a willingness to be active in social outreach and social justice  an awareness of teachings contained in contemporary Church documents  an appreciation of the adult learning process  an active participation in the liturgical life of the Church  the ability to work in collaboration with parish and RCIA teams  an understanding and appreciation of the RCIA process  a deep commitment to the Church and a devoted adherence to what the Church believes and teaches  the ability to express themselves with a group as well as a willingness to listen and learn from others  the ability to prepare adequately for RCIA sessions.

3013 Parish: The entire parish has responsibility for those it initiates. All in the parish are invited into the ministry of offering prayer, support and community to the candidates.

Parish members are to be invited to become involved in the various ministries of the RCIA as sponsors, catechists, liturgy planners and hospitality ministers.

3014 Sponsors/Godparents: At the time of initial interest, candidates for the catechumenate are to be accompanied by an RCIA sponsor and eventually by a godparent or godparents at the time of Baptism

If the sponsor does not fulfill the role of godparent, another person is to accept this responsibility.

The pastor/pastoral leader and RCIA team facilitate the process of selecting a sponsor and seek the following qualities in sponsors and/or godparents:

 be a devoted and practicing member of the  possess an ability to be a model of faith for the catechumen or candidate  have a willingness and ability to accompany the catechumen with help and support through the RCIA process  possess an awareness of the mission of the Church in society  have a contemporary understanding and appreciation of Church teaching, liturgy and Scripture

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 possess the availability to be present for the celebration of the sacraments of initiation and during the period of post-baptismal catechesis and mystagogy.

The pastor/pastoral leader and RCIA team are advised to consult canons 872- 874 for an explanation of the role and requirements of sponsors:

 must intend to fulfill their role by engaging in a continuous spiritual relationship with their candidate;  must be at least 16 years old;  must be Catholics who are already confirmed and have received the Holy Eucharist;  may not be under a lawfully imposed or declared canonical penalty;  may not be the father or mother of the one to be baptized.

Additional Pastoral Guidelines for the RCIA

3015 Catechumens involved in seeking are not to celebrate the Rite of Election until the process is completed, that is, after the has been granted in the first and second instance.

3016 An ongoing pre-catechumenate characterized by adaptability and flexibility is to be established.

3017 A training session which assists sponsors in understanding their role is to be organized.

3018 The technique of story-telling is to serve as an integral part of catechesis, especially during the pre-catechumenate.

3019 The RCIA team, under the oversight of the pastors or pastoral leader, facilitates the discernment process throughout the RCIA process.

3020 A retreat opportunity for catechumens is to be provided before the Rite of Election and/or before the .

3021 The elect and candidates are to be present during the liturgical celebrations of Holy Week.

3022 The witness of faith sharing of neophytes and parish members is to be integrated into the period of mystagogia.

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Rite of Christian Initiation of Children Who Have Reached Catechetical Age

3023 A process for the initiation of children who have reached catechetical age is to be implemented in parishes. The initiation process follows the same format as initiation of adults and the sacraments of initiation are normally celebrated at a Mass within the Easter Season. Pastoral sensitivity to age and circumstances of children require flexibility in all scheduling and planning.

3024 Guidelines that apply to the initiation of children of catechetical age are provided in the Rites of Christian Initiation of Adults, Part II, Chapter 1, #252-#330.

3025 Children of catechetical age who are being prepared for initiation should receive the sacraments of Baptism, Confirmation and Eucharist together, unless serious pastoral circumstance may require another arrangement.

BAPTISM

3026 Because all sacramental rites are public in nature and require the support of the faith community, parishes are strongly encouraged to celebrate the Rite of Baptism at the Lord's Day Mass, utilizing the necessary adaptations to the rite when celebrated within Mass as indicated in the Introduction to the Rite of Baptism. Recognizing the operative pastoral concerns in celebrating the Rite of Baptism, some gatherings may require the scheduling of a separate time, i.e., Sunday afternoon or week-day.

3027 Present legislation regarding the role and selection of sponsors (godparents) is prescribed in the Code of , canons 872-874, and the introduction to the Rite of Baptism. According to canon 873, “There is to be only one male sponsor or one female sponsor or one of each.” Thus, two male or two female sponsors is not permitted.

3028 It is normative in the Diocese of Toledo that all celebrations of the Rite of Baptism take place in the designated area in worship spaces where are held. No baptisms are to be celebrated in private homes or public places, unless a grave reason exists, i.e., emergency situations.

3029 If the ordinary minister of baptism is absent or impeded, baptism may be conferred by a person who has been deputed for this function by the Diocesan Bishop and, in case of necessity, by any person who has the proper intention.

3030 Only in the case of living, aborted fetuses is baptism celebrated.1

1 Canon 871.

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3031 In circumstances that warrant , the appropriate information regarding the baptism is recorded in a baptismal register which is kept at the hospital and later conveyed to the parish of the baptized person. Pastoral care departments are to facilitate this procedure.

3032 For validity, priests or deacons celebrating the Rite of Baptism are to pour the water or immerse the one being baptized AND recite the accompanying ritual (Trinitarian) formulary.2 No other persons, parents or godparents, may perform the matter and form of the baptismal rite when the one delegated to preside does so.3

3033 Regarding the validity of baptism, Orthodox (Greek, Russian, Coptic, Ukrainian, Syrian, Armenian, etc.) Baptisms are considered to be valid. Please note that most Orthodox churches also validly confirm the candidate at the time of the baptism. The fact of confirmation should be established so that it is not repeated at the time of their reception into .

3034 A baptized Orthodox Christian is to be received into the corresponding Eastern rite of the Roman Catholic Church.4 Should the person desire to become a member of the Roman Rite, please call the Chancery to learn what procedure needs to be followed.

3035 The following are accepted as valid baptism: African Episcopal Methodist Zion (AMEZ), African Methodist Episcopal (AME), Amish, Anglican, Assembly of God, Baptist, Christian Methodist Episcopal (CME), Church of the Brethren, Church of God, Congregational Church, Disciples of Christ, Episcopalian, Evangelical Churches, Evangelical United Brethren, Liberal Catholic Church, Lutheran, Mennonite, Methodist, Moravian Church, Old Catholic, Presbyterian Church, Reformed Churches, United Church of Christ (Congregationalist). If prior baptism in these ecclesial communities can be established without doubt, is not permitted.

3036 With specific regard to the question of baptism in the “Church of Jesus Christ of Latter-day Saints”—commonly known as the “Mormons,” the Congregation for the Doctrine of the Faith has declared such baptisms “absolutely invalid.”

2 Congregation for the Doctrine of the Faith. “Responses to Questions Proposed on the Validity of Baptism Conferred […]. 1 Feb 2008. 3 for the Promotion of Christian Unity. Directory for the Application of Principles and Norms on Ecumenism. 97. Cfr. Ecumenical Directory 1967. Cfr. 8 (1916) “Validitatis Baptismatis.” 478-480. 4 on the Catholic Eastern Churches, 4. Canon 112.

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3037 Those who have been baptized in the Mormon and who wish to become a Catholic are treated as a person who was not baptized. They must go through the regular process via the catechumenate.5 The catechesis in this case must be more intense and accurate.

3038 In the case of marriage, Mormons are to be treated as non-baptized individuals. Because of this, the Dispensation must be requested from the Chancery.

3039 If a Mormon was previously married to a Mormon, is now preparing to marry a baptized Catholic, and is becoming a Catholic, the can be used as a grounds for annulling the first marriage. If the Mormon had previously married a baptized non-Catholic, who can present a baptismal certificate, the Favor of the Faith can be used as a grounds for the annulment.

3040 All other baptisms are considered either invalid or doubtful. If, after serious investigation, no proof can be found and certainty of baptism cannot be ascertained, or if there is doubt whether baptism was validly conferred, baptism is to be conferred conditionally. A conditional baptism must be celebrated privately rather than at a public liturgical assembly of the community.6 Reception into Full Communion and Confirmation should take place later at the Sunday Eucharist of the community or at the Easter Vigil. The minister of Reception into Full Communion and Confirmation should be the same as the minister of conditional baptism.

3041 Included in policy dated February 17, 1998 regarding the information to be included on baptism certificates, was reference to an approved baptism form for the diocese.

3042 A complete record of baptismal information is to be sent only on the following occasions:

 on the occasion of marriage;  on the occasion of entrance into a seminary;  on the occasion of entrance into formation;  on the occasion of entrance into an institute or society of religious or apostolic life;  on the occasion of applying for Social Security (Social Security will not accept short form because it does not give date of birth)

5 Canons 606, 788, and 1183, §1. 6 Rite of Christian Initiation of Adults, 480.

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3043 This complete record of baptismal information is to be sent directly to the proper authority. It is not to be given to the person baptized or any other person.

3044 On all other occasions the approved baptism form is to be used. This form states that the person was baptized, gives the person's name, date of Baptism and name of minister. This is the only information to be shared.

Baptismal Records for Adopted Children

3045 For children baptized after their adoption is finalized, the following information shall be entered in the register:

 the Christian name(s) of the child as designated by the adoptive parent(s);  the name(s) of the adoptive parent(s);  the date and place of birth;  the names of the sponsors selected by the adoptive parent(s);  the place and date of the baptism;  the name of the minister performing the baptism;  the fact of adoption but not the names of the natural parents.

3046 Baptismal certificates issued by the parish for adopted children will be no different from other baptismal certificates. No mention of the fact of adoption shall be made on the baptismal certificate.

3047 For children baptized before their adoption is finalized, the following notations shall be added to the baptismal register, but only after the adoption has been finalized and with due regard for the civil law of the jurisdiction:

 parentheses shall be placed around the names of the natural parents;  the name(s) of the adoptive parent(s) shall then be added;  the child's former surname shall also be parenthesized and the new surname added;  a notation shall be made that the child was legally adopted.

3048 Baptismal certificates issued for these individuals shall give only the child's new legal surname, the date and place of baptism, and the name of the minister who conferred the sacrament. The name(s) of the sponsor(s) shall not be given, and no mention of the fact of adoption shall be made on the baptismal certificate.

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3049 For future ease in reference, and to afford what may often be the only possibility of reference after the adoption has been finalized, a baptismal entry for the adopted child can be made in the baptismal register of the adoptive parent's parish, citing the date and location of the original baptismal record, and listing only the name of the adoptive parents, and the date and place of birth.

3050 Parish personnel having access to parish registers have an obligation not to disclose to any person any information that would identify or reveal, directly or indirectly, the fact that a person was adopted.

3051 Treating the subject of sex-change operations, the Congregation for the Doctrine of the Faith notes that parish records may not be altered for any reason, except to correct errors of transcription. Therefore, even in cases of sex-change operations the records are not to be altered. Specifically, the altered condition of a member of the faithful under civil law does not change one’s canonical condition which is male or female as determined at the moment of birth. However, should a situation rise in which some sort of notation is determined to be necessary, it is possible, in the margin of the entry for Baptism, to note the altered status of the person under civil law. In such case, the date and relevant protocol number of the civil juridic act or document should be included along with, where possible, a copy of the documentation, itself at that page of the Baptismal Registry.

CONFIRMATION

3052 Priests serving in the Diocese of Toledo are given the to confirm in these situations:

 As regards those who are in danger of death, the pastor or any other priest has the faculty to confirm.7  As regards to the person in question, the priest who by virtue of office or mandate of the diocesan bishop baptizes one who is no longer an infant (age 7 or higher).8 Example: RCIA Catechumen.  As regards to the person in question, the priest who by virtue of office or mandate of the diocesan bishop admits one already baptized into the full communion of the Catholic Church.9 Example: RCIA Catechumen

7 Canon 883, §3. 8 Canon 883, §2. 9 Ibid.

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 As regards to the person in question, the priest who readmits into full communion with the Catholic Church a person beyond infancy who was baptized Catholic but not confirmed and who later left the Catholic Church by a public act (by joining another Christian church or another religion, or by publicly renouncing the Catholic faith), whom the priest judges suitable for readmission to the Catholic Church.10 Example: A person is baptized Catholic as an infant but is never confirmed. Later on, as an adult, the person leaves the Catholic Church and joins another religion. This person now desires to return to the Catholic Church and to be confirmed.  As regards to the person in question, the priest who readmits into full communion with the Catholic Church a person beyond infancy who was baptized Catholic and "who without fault had been instructed in a non- Catholic religion or adhered to a non-Catholic religion".11 Example: A person is baptized Catholic as an infant and never confirmed. While still a minor, the person's parents decide that the entire family will leave the Catholic Church and become Lutherans. Later on, the person wants to return to the Catholic Church and be confirmed.

3053 In the Diocese of Toledo, the Bishop grants that priests have the faculty to confirm at the Easter Vigil, after suitable catechesis, an adult baptized Catholic who never left the Catholic Church and who has never been confirmed.12

3054 Priests do not have the faculty by law to confirm a baptized, but never confirmed Catholic outside of the Easter Vigil. These candidates should participate in the Sacrament of Confirmation celebrated by the Bishop or his delegate at a neighboring parish or at the Cathedral. As a last resort, in keeping with canon 884 §1 of the Code of Canon Law individual delegation (mandate) of the Diocesan Bishop is needed for a priest to celebrate the Sacrament of Confirmation. Priests can seek such delegation in writing from the Chancery Office; giving reasons why the delegation is sought, the name of the priest to be delegated, the name of the candidate, and the intended date and place of the ceremony.

3055 The age for the reception of Confirmation in the Diocese of Toledo is eighth grade through the age of 16. For a "just and reasonable cause", seventh graders may also be included.13

3056 Confirmation is ordinarily conferred within the celebration of Mass, not excluding, however, the possibility of a "just and reasonable cause"14 for doing otherwise. In

10 Ibid. Pontifical Commission for the Interpretation of the of Vatican II, Reply, 25 Apr 1975. 11 Ibid. Pontifical Commission for the Interpretation of the Decrees of Vatican II, Reply, 21 Dec 1979. 12 Canon 884, §1. 13 See Guide for the Preparation of the Confirmation Liturgy. Diocese of Toledo. 2009. 14 Canon 881.

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the latter case, the reason for not celebrating Mass should be explained in the calendar request sent to the Bishop.15

3057 It is required that the Confirmation sponsor be:

 of sufficient maturity, age sixteen at a minimum16  a practicing Catholic in good standing  one who has received all of the sacraments of Initiation (Baptism, Confirmation and Eucharist)  it is desirable that the sponsor chosen be the one who undertook this role at baptism.17 There is one sponsor chosen per candidate.  The Rite of Confirmation states "even parents themselves may present their children for Confirmation.”18 However, if parents do present their child, then the child has no confirmation sponsor, and no sponsor is listed in the Confirmation Registry. Also, parents only present the child. In this circumstance, they do not place their hand on the shoulder of the candidate during the anointing. This is a ritual gesture of sponsors ONLY.19

3058 No special certificate is required of the sponsor. The presentation of the sponsor's name is sufficient. A certificate or letter of approval of a sponsor is to be requested only if the pastor/pastoral leader seriously doubts the qualifications of the sponsor chosen by the parents. A proxy may be used for an individual sponsor.

3059 It is preferable that the baptismal name be chosen for Confirmation if it is the name of a saint. If it is not, a new name—that is Christian—is to be selected. The candidates' names should not be called out at any time during the liturgy.

3060 For the Liturgy of Confirmation, the candidates and their sponsors should wear "appropriate attire". Contemporary society does not provide much guidance as to what is truly "appropriate", so some specific direction needs to be given:

 The U.S. state that "as Christians we should dress in a modest manner, wearing clothes that reflect our reverence for God and that manifest our respect for the dignity of the liturgy and for one another".20

15 See Guide for the Preparation of the Confirmation Liturgy. Diocese of Toledo. 2009. 16 Canon 874, §2. 17 Canon 893. 18 Rite of Confirmation, 5. 19 See Communications 15[1983]. 189. 20 Happy are Those Who are Called to His Supper. USCCB. 15.

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 Jeans, shorts, tennis shoes and "flip-flops" are not appropriate. Girls' shoulders must be covered. If they wear sleeveless, strapless or spaghetti strap dresses, then they are to wear a sweater or shawl as well. Skirt length should also be modest.  "The distinction between the universal priesthood of all the baptized and the ministerial priesthood of the ordained is blurred when the distinctive garb of ordained ministers is used at Confirmation by the candidates, i.e. stoles, or some other fabric. Therefore, the use of a stole for the confirmandi should be avoided."21

EUCHARIST

3061 Permission is granted to priests, for a just cause, to celebrate the Eucharist more than once on weekdays, and, if pastoral necessity requires it, more than twice on Sundays and Holy Days of Obligation.22

3062 Permission is granted for a priest who is ill or elderly, if it is difficult for him to stand, to celebrate the Eucharist publicly while seated.23

3063 The faculty is given to all priests in the diocese to dispense, in individual cases and for a just cause, from the one hour Eucharistic fast and times of abstinence.24

21 Bishops’ Committee on the Liturgy Newsletter. Vol. XX. Dec 1984. 22 Canon 905, §2. In accord with canon 1246, the National Conference of Catholic Bishops made the following general decree concerning holy days of obligation for Latin rite Catholic on December 13, 1991: “In addition to Sunday, the days to be observed as holy days of obligation in the Latin Rite of the United States of America, in conformity with canon 1246, are as follows: January 1, the solemnity of Mary, Mother of God; Thursday of the Sixth Week of Easter, the solemnity of the Ascension; August 15, the solemnity of the Assumption of the Blessed Virgin Mary; November 1, the solemnity of All Saints; December 8, the solemnity of the Immaculate Conception; and December 25, the solemnity of the Nativity of Our Lord Jesus Christ. “Whenever January 1, the solemnity of Mary, Mother of God, or August 15, the solemnity of the Assumption, or November 1, the solemnity of All Saints, falls on a Saturday or on a Monday, the precept to attend Mass is abrogated.” (Approved and confirmed by the Apostolic See by decree of the Congregation for Bishops (Prot N. 296/84.) In accord with canon 1246 §2, the National Conference of Catholic Bishops of the United States decreed that the Ecclesiastical Provinces of the United States may transfer the Solemnity of the Ascension of our Lord and Savior Jesus Christ from the Thursday of the Sixth Week of Easter to the Seventh Sunday of Easter, provided an affirmative vote of two-thirds of the bishops of the respective Ecclesiastical Province is made. The Ecclesiastical Province of Cincinnati approved this transfer. Thus, in the Diocese of Toledo, the Solemnity of the Ascension is transferred to the Seventh Sunday of Easter. 23 Canon 930, §1. 24 Canons 87 §1, 137 §1, 919 §1, 1252-1253. See Paul VI. . Chapter III. 17 Feb 1966, and National Conference of Catholic Bishops. Pastoral Statement on Penance and Abstinence. 18 Nov 1966.

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3064 In a memorandum to All Bishops on February 29, 1984, the National Conference of Catholic Bishops published an amendment to the norms of fasting and abstinence stating that “‘…the age of fasting is from the completion of the eighteenth year to the beginning of the sixtieth’ in accord with canon 97.”

3065 The authority to permit the use of mustum and low-gluten hosts by the lay faithful is granted to pastors in accord with Cardinal Ratzinger’s July 24, 2003 letter (Prot N. 98/78-17498), and in accordance with canon 137 §1. This permission, once granted by a pastor, stands for as long as the condition persists which occasioned the original request. Medical certification of a condition justifying the use of mustum or low-gluten hosts for Holy Communion is no longer required.

3066 Permission for priests and deacons to use mustum or low-gluten hosts remains under the competence of the Diocesan Bishop or his delegate.

The United States Conference of Catholic Bishops Committee on Divine Worship has approved for use at Mass in the United States the sources for low-gluten hosts and mustum. These suppliers can be found in Appendix Q.

3067 In keeping with the spirit of the renewed liturgy and the desire to foster the faithful's full, conscious and active participation, priests are to consecrate sufficient hosts at each Mass. The Blessed Sacrament is to be reserved in the tabernacle for viaticum, to provide communion for those who cannot participate at Mass and for veneration.

3068 After they have been fully initiated, all the faithful are obliged to receive communion at least once a year. This precept is to be fulfilled in paschal time, but for a just cause it may be fulfilled at another time during the year.

3069 Although time and circumstances may allow the celebration of Sunday Mass for small groups of the faithful, the community liturgy attached to a parish is the preferred setting and form. When such liturgies with small groups are celebrated, the appropriate norms for the celebration of Mass are to be observed.25

3070 So as to allow the fullest sign of the Eucharistic Presence to be encountered by the faithful, it is normative in the Diocese of Toledo that every celebration of Mass include Holy Communion under the species of bread and wine on Sundays, solemnities and weekdays if sufficient ordinary and extraordinary ministers of Holy Communion are available.

3071 Responding to the Lord's command to "take and eat, take and drink," the custom of drinking from the cup is the normative practice of giving communion. Holy Communion (the Sacred Host) may be received either in the hand or directly on the tongue. It is not to be given by "intinction" or any other means unless serious

25 See Redemptionis Sacramentum, 114.

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reasons exist. This also means that the practice of “self-communion” and “self- intinction” is not permitted.

3072 Pastors/pastoral leaders are to make a yearly review of the numbers of the faithful attending the scheduled Lord's Day celebrations to determine the need to change or alter the number of weekend Masses. The number of Masses is to be reviewed within the broader pastoral context of the involved and changes are to occur after consultation with the Diocesan Bishop. The schedule of Lord's Day Masses is to be reviewed according to the following guidelines:

 Any Mass which utilizes less than 50% of the seating capacity of a church facility is to be reviewed for a possible change.  Each parish is to have only one Saturday Lord's Day Mass for the Sunday obligation.  Only one Mass is to be celebrated at a given time on parish grounds so as to signify the oneness of the community at prayer.

3073 Parishes are to limit the number of Masses on a given week-day so as to reflect the one unifying prayer of the community. In the case of pastoral necessity, however, more than one Mass may be scheduled, i.e., funeral, school community, etc. In addition, the scheduling of a Mass and a communion service on the same day undermines the importance of the Eucharistic sacrifice which, in the spirit of the , is the "source and summit" of the Church's life. In these circumstances, it is advisable to schedule a celebration of the Word or the Liturgy of the Hours, when a Mass is celebrated on the same day.

3074 It is very important that every place of public worship in the Diocese of Toledo be equipped to accommodate kneeling. This has never ceased being the prescribed posture for the Eucharistic Prayer in the United States, as confirmed in the current General Instruction of the Roman Missal (2003). Kneeling is also an integral part of Benediction of the Blessed Sacrament and other liturgical prayers. The U.S. Bishops' document, Built of Living Stones states: "Kneelers or kneeling cushions should be provided so that the whole congregation can easily kneel when the liturgy calls for it."26

3075 Outside of a church building, common sense is to be used. No one is expected to kneel at an outdoor Mass, or in a gym, stadium, conference room or similar place. The same common sense applies everywhere to people who are infirm or otherwise impeded.

26 Built of Living Stones. USCCB. 86.

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3076 The General Instruction of the Roman Missal (hereafter GIRM) further directs that the congregation is to kneel after the Lamb of God unless the Diocesan Bishop determines otherwise. In the Diocese of Toledo, the congregation is to kneel at this time as directed by the GIRM.

3077 Unless it is physically difficult for the Deacon to do so, he should kneel for the consecration as indicated in the GIRM, either on the platform or at the side even using a kneeler if one is provided.

3078 When only two chalices are needed for Holy Communion, a flagon can still be used in the offertory procession, provided that the wine is then poured into each of the chalices as part of the Preparation of the Gifts. However, when several chalices will be needed for Communion, a tray of matching chalices, already filled before Mass, should be ready in the sanctuary so that at the presentation of the gifts the tray can simply be placed on the altar. Since these chalices are already filled, the singing of the Lamb of God should not be extended once everything is ready for the distribution of Holy Communion.

3079 As needed, the same procedure can be followed for the consecration of hosts, i.e. several prepared, matching patens on a tray can be placed on the altar at the presentation of gifts. During the Communion Rite extraordinary ministers are not to approach the altar until after the Priest has received Communion (GIRM, no. 162) and do not have a role in filling the patens. If there are many patens to be filled, it may take too long for the Priest (and Deacons) alone to do this; hence the desirability of patens already prepared.

3080 At the offertory procession the principal paten together with wine (and water) for the principal chalice can be brought forward.

3081 Those lay men and women who, when needed, assist with the distribution of Holy Communion perform a much appreciated service, and are called extraordinary ministers - not of the Eucharist in general - but extraordinary ministers of Holy Communion.

3082 In the distribution of Holy Communion extraordinary ministers should never replace any ordinary ministers who are present; i.e. assisting Deacons or concelebrating Priests.

3083 Also, if an assisting Deacon is serving at the altar, it is his proper role to retrieve or return hosts from the tabernacle, and to assist with patens, chalices, etc. As indicated in the GIRM, extraordinary ministers are not to approach the altar until after the Priest has received Holy Communion.

3084 Nor should extraordinary ministers or altar servers ever stand around the altar in a manner of concelebrating priests during the Eucharistic Prayer or at Communion time.

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3085 Extraordinary Ministers of Holy Communion are not permitted to perform the ritual purification of the sacred vessels used during Mass at any time. They may, however, provide a more thorough washing of vessels with soap and water after they have been purified by the ordinary ministers, i.e. Priests and Deacons. (2006)

3086 The use of glass chalices, glass communion cups and glass bowls for the distribution of Holy Communion are not permitted at the celebration of Mass. Other materials of a breakable consistency, i.e. ceramic, stone and vessels made from some wood materials are not to be used for Mass.27

3087 Ministers entrusted with the task of preaching are to prepare homilies, which effectively proclaim the Word of God to the worshipping community. Language used while preaching is to reflect contemporary theology and the spirit of the Second Vatican Council.

Concelebration 3088 Current norms regulating the practice of concelebration in the dioceses of the United States are found in The United States Conference of Catholic Bishops publication Guidelines for the Concelebration of the Eucharist,28 the text of which is below.

27 From the General Instruction of the Roman Missal: “Sacred vessels are to be made from precious metal. If they are made from metal that rusts or from a metal less precious than gold, then ordinarily they should be gilded on the inside” (GIRM 328). “In the Dioceses of the United States of America, sacred vessels may also be made from other solid materials that, according to the common estimation in each region, are precious, for example, ebony or other hard woods, provided that such materials are suited to sacred use and do not easily break or deteriorate. This applies to all vessels which hold the hosts, such as the paten, the ciborium, the pyx, the monstrance, and other things of this kind” (GIRM 329). “Sacred vessels for containing the Body and Blood of the Lord must be made in strict conformity with the norms of tradition and of the liturgical books. The Bishops’ Conferences have the faculty to decide whether it is appropriate, once their decisions have been given the recognitio by the Apostolic See, for sacred vessels to be made of other solid materials as well. It is strictly required, however, that such materials be truly noble in the common estimation within a given region, so that honour will be given to the Lord by their use, and all risk of diminishing the doctrine of the Real Presence of Christ in the Eucharistic species in the eyes of the faithful will be avoided. Reprobated, therefore, is any practice of using for the celebration of Mass common vessels, or others lacking in quality, or devoid of all artistic merit or which are mere containers, as also other vessels made from glass, earthenware, clay, or other materials that break easily. This norm is to be applied even as regards metals and other materials that easily rust or deteriorate.” (Redemptionis Sacramentum 117) 28 The document Guidelines for Concelebration of the Eucharist was developed by the Bishops’ Committee on the Liturgy of the United States Conference of Catholic Bishops (USCCB). It was approved by the full body of bishops at its November 2003 General Meeting and has been authorized for publication by the undersigned. Msgr. William P. Fay, General Secretary, USCCB. ©2003, United States Conference of Catholic Bishops, Inc., Washington, D.C. All rights reserved. Used with permission.

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Introduction

3089 Concelebration is the practice by which “several priests, in virtue of Christ’s own Priesthood and in the person of the High Priest, act together with one voice and one will; so also do they confect and offer a single sacrifice by a single sacramental act and likewise partake of the same.”29

3090 The Fathers of the Second Vatican Council recommended concelebration as an expression of “the unity of the priesthood”30 and chose to extend permission for the practice to a number of particular instances, granting the Bishop of each diocese the authority to decide when concelebration was opportune at other times. The Council further directed that “a new rite for concelebration...be drawn up and inserted into the Pontifical and into the Roman Missal.”31

3091 On March 7, 1965, the Council’s directives were fulfilled in the publication of the Decree Ecclesiae semper and the accompanying Rite of Concelebration. From the earliest days of the Church, concelebration, while taking a variety of forms, has been celebrated for “much more than merely practical considerations.”32 For such concelebration at Mass is expressive of the one sacrifice of the cross, the priesthood, and the action of the entire People of God, “ordered and acting hierarchically.”33 Concelebration should be understood as an appropriate way for priests to participate in the celebration of the Eucharist, expressive of their unique relationship with Christ the High Priest and of the unity of the priesthood.

Regulation of Concelebration

3092 The purpose of these guidelines is to provide a summary of the Church’s practice in regard to Eucharistic concelebration. They do not constitute new liturgical law, but enjoy the authority of the law cited. These guidelines may be adapted by diocesan Bishops within the parameters of liturgical law. This document is limited to questions directly pertaining to Eucharistic concelebration.

29 Sacred Congregation of Rites, Ecclesiae Semper (ES), 7 March 1965. 30 See Second Vatican Council, (SC), December 4, 1963, no. 57 §1, 2a: “at conventual Mass, and at the principal Mass in churches when the needs of the faithful do not require that all priests available should celebrate individually and at Masses celebrated at any kind of priests’ meetings, whether the priests be or religious,” and SC, 57 §1, 1: (a) on the Thursday of the Lord’s Supper, not only at the Mass of the , but also at the evening Mass; (b) at Masses during councils, Bishops’ conferences, and synods; (c) at the Mass for the blessing of an abbot. 31 SC, no. 58. 32 ES. 33 ES.

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3093 The regulation of concelebration belongs to the diocesan Bishop, who may establish diocesan guidelines regarding concelebration.34 “An individual priest is, however, permitted to celebrate the Eucharist individually, though not at the same time as a concelebration is taking place in the same church or . On Holy Thursday, however, and for Mass of the Easter Vigil, it is not permitted to celebrate individually.”35

Participation in Concelebration

3094 “[Priests] ‘as ministers of holy things, above all in the Sacrifice of the Mass, act especially in the person of Christ’ (Presbyterorum Ordinis, no. 13, see also Lumen gentium, no. 28). Hence it is fitting that, because of the sign value (ratione signi), priests should participate in the Eucharist, fulfilling their office according to their proper order, that is by celebrating Mass rather than merely receiving communion as lay persons.”36

3095 Therefore, concelebration is always encouraged, “unless the welfare of the Christian faithful requires or urges otherwise.”37 “Visiting priests should be gladly welcomed to Eucharistic concelebration, as long as their priestly standing is ascertained,”38 and “a superior may not prohibit a priest from concelebrating,”39 except in the instances described in no. 10, below.

3096 Concelebration is “prescribed by the rite itself for the Ordination of a Bishop and of priests, at the blessing of an abbot, and at the ”40 because it “appropriately expresses the unity of the priesthood, of the Sacrifice, and also of the whole People of God.”41 Concelebration is also recommended at the evening Mass on Holy Thursday, the Mass for councils, meetings of Bishops, synods, the conventual Mass, the principal Mass in churches and oratories, and the Mass for any kind of meeting of priests, either secular or religious.42

34 See General Instruction of the Roman Missal, third typical edition (GIRM), April 20, 2000, no. 202. 35 GIRM, no. 199; see SC, 57 §2. 36 Sacred Congregation of Rites, Eucharisticum Mysterium (EM), May 25, 1967, no. 43. 37 Canon 902: “Priests may concelebrate the Eucharist unless the welfare of the Christian faithful requires or urges otherwise but with due regard for the freedom of each priest to celebrate the Eucharist individually, though not during the time when there is a concelebration in the same church or oratory.” 38 GIRM, no. 200. 39 In a responsum ad dubium, dated July 3, 1999 (prot. 1411/99), the Congregation for Divine Worship and the Discipline of the Sacraments has reinforced the freedom of all priests to concelebrate. No superior may prohibit a priest from concelebrating. The response also notes that “it is laudable that [priests enjoying the faculty of celebrating Mass in the rite in force before the liturgical renewal of Vatican Council II] concelebrate freely especially for the Mass of the Thursday of Holy Week, with the diocesan Bishop presiding…. The sign of communion inherent in concelebration is so particular that it ought not to be omitted in the Chrism Mass except for grave reasons.” 40 GIRM, no. 199. 41 GIRM, no. 199. 42 GIRM, no. 199.

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3097 “In a Eucharistic celebration at which the Bishop presides, priests should concelebrate with him, so that the mystery of the unity of the Church is manifested through the Eucharist and that priests appear before the community as the presbyterate of the Bishop.”43

3098 “No one is ever to enter into a concelebration or to be admitted as a concelebrant once the Mass has already begun.”44

Number of Concelebrants

3099 Each Ordinary or the Major Superior of clerical non-exempt religious and of societies of clerics living in common45 may limit the number of concelebrants if, in consideration of the size of the church and the altar and whether the faithful’s view of the rite is impaired, he decides “that the dignity of the rite requires this.”46

3100 In those instances where it is advisable to limit the number of concelebrants, the priests chosen to concelebrate should be truly representative of the larger group. Such a limitation on the number of concelebrants should be understood as a pastoral response to the problems of space which may occur because of the great number of priests who may be present rather than as an attempt at exclusion.

3101 In those cases when the number of concelebrants is limited for legitimate reasons, those in charge of planning should provide opportunities for the non- concelebrating priests to celebrate the Eucharist at another time.

Physical Arrangements

3102 Concelebrants should be seated together in a distinct area (). They should not be intermingled with the assembly nor should anyone be seated between the concelebrants and the altar. If the space in the presbyterium is not large enough to accommodate all the concelebrants appropriately, some are seated in another area which physically and visually unites them with the other concelebrants.

43 Caeremoniale Episcoporum (CE), September 14, 1984, no. 21. Translation by the USCCB Secretariat for the Liturgy. 44 GIRM, no. 206. 45 It is for the Bishop, in accordance with the norm of law, to regulate the discipline for concelebration in all churches and oratories of his diocese”: GIRM, no. 202. 46 Sacred Congregation of Rites, Rite of Concelebration (RC), March 7, 1965, nos. 3 and 4.

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3103 The position of the concelebrants should not obscure the fact that only one Bishop or one priest presides over the whole celebration. Furthermore, the position of the concelebrants should not usurp the positions or limit the functioning of other liturgical ministers. Unless it is unavoidable, concelebrants should not impede the full view of the assembly, since members of the congregation are called upon to kneel at various times during Mass.47

Vesture

3104 “In the Church, which is the , not all members have the same office. This variety of offices in the celebration of the Eucharist is shown outwardly by the diversity of sacred vestments, which should therefore be a sign of the office proper to each minister. At the same time, however, the sacred vestments should also contribute to the beauty of the sacred action itself.”48

3105 Concelebrating priests wear an alb with a stole and chasuble. However, if “a good reason arise[s] (e.g., a large number of concelebrants or a lack of vestments), concelebrants other than the principal celebrant may omit the chasuble and simply wear the stole over the alb.”49

3106 The principal celebrant is to wear the alb with a stole and chasuble.50

3107 Priests may not concelebrate in secular attire, in ordinary clerical garb, or by wearing the stole over the cassock. Nor may priests of religious institutes concelebrate merely by placing a stole over the monastic cowl or habit.51

3108 If chasubles are worn by all the concelebrants, they should be simpler in their decoration than that of the principal celebrant. Vestments that differ in size, shape, and ornamentation can obscure unity, emphasize individualism, and detract from the presidential role of the principal celebrant. The vestments of the concelebrants should be of the color proper to the Mass being celebrated. “However, the proper color being kept by the principal celebrant, the concelebrants may in case of necessity use white.…”52

47 GIRM, no. 43. 48 GIRM, no. 335. 49 GIRM, no. 209. 50 GIRM, no. 209. 51 Sacred Congregation for Divine Worship, Liturgicae Instaurationes, September 5, 1970, no. 8c. 52 DC, no. 12.

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Rite of Concelebration

Reverence to the Altar

3109 Concelebrants should participate in the entrance or recessional chant or maintain a reverential silence. The principal celebrant and deacon(s), together with concelebrants and other ministers in the procession, bow to the altar on arrival as a sign of reverence. “If, however, the tabernacle with the Most Blessed Sacrament is present in the sanctuary, the priest, the deacon, and the other ministers [including concelebrants] genuflect when they approach the altar and when they depart from it, but not during the celebration of Mass itself.”53 The principal celebrant, the deacon(s), and any concelebrants then venerate the altar with a kiss.54

The Gospel

3110 When there is no deacon present, a concelebrant proclaims the Gospel.55 If the principal celebrant is a Bishop, the concelebrant asks for and receives a blessing from the Bishop, and proclaims the gospel reading in the usual way.56 If the principal celebrant is not a Bishop, the concelebrant bows before the altar and prays inaudibly, Almighty God, cleanse my heart, and proclaims the gospel reading in the usual way.57 After the proclamation of the Gospel, if the Book of the Gospels is brought to the Bishop, the concelebrants remain standing.

The Homily

3111 The homily is usually given by the principal celebrant or, at his invitation, by one of the concelebrants,58 or even, in some cases, by a deacon.59

Preparation of the Altar and the Gifts

3112 “The Preparation of the Gifts (cf. nos. 139-146) is carried out by the principal celebrant, while the other concelebrants remain at their places.”60 When there are to be great numbers of communicants and all the ciboria cannot conveniently be placed on the altar, some of the concelebrants may hold the ciboria in their hands during the Eucharistic Prayer.

53 GIRM, no. 274. 54 GIRM, no. 211. 55 GIRM, no. 212; Books of the Gospels for Use in the Dioceses of the United States of America (BOG), no. 14. 56 BOG, no. 15. 57 Lectionary for Mass for Use in the Dioceses of the United States of America (LFM), November 29, 1998, no. 17. 58 GIRM, no. 213. 59 GIRM, no. 66. 60 GIRM, no. 214.

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At the Altar

3113 The concelebrants approach the altar for the Eucharistic Prayer after the principal celebrant has concluded the prayer over the offerings. If there is a great number of concelebrants, only some of them should be invited to stand with the principal celebrant at the altar. The deacons remain “behind the concelebrants, but in such a way that one of them may assist at the cup and the book as needed.”61 The Eucharistic Prayer should be chosen prior to the celebration. The principal celebrant begins the Eucharistic Prayer only after the concelebrants have taken their places.

Singing of the Eucharistic Prayer

3114 It is very appropriate that the principal celebrant sing those parts of the Eucharistic Prayer for which musical notation in the Missal is provided and that concelebrants sing together the parts assigned to them.62 However, the Eucharistic Prayer should not be sung unless the principal celebrant and the concelebrants know the music and are able to sing it well.

Proclamation of the Eucharistic Prayer

3115 When it is not sung, the Eucharistic Prayer should be proclaimed by the principal celebrant in a loud and clear voice. Concelebrating priests recite the epiclesis, words of consecration, anamnesis, and post-consecratory epiclesis in a very low voice, so that the congregation is able to hear the text without difficulty.63 The concelebrants listen in silence during the post-sanctus and the intercessions.

Deacons and Other Ministers

3116 When neither a deacon nor other ministers assist in a concelebrated Mass, their functions are to be carried out by one or more of the concelebrants.64 However, every effort should be made to provide a deacon and other ministers.

Epiclesis

3117 In accord with ancient tradition, concelebrating priests stretch out both their hands toward the elements during the epiclesis.65 The full impact of this gesture can be achieved if the concelebrants adopt the same gesture as the principal celebrant.

61 GIRM, no. 215; DC, no. 153. 62 GIRM, nos. 147, 218. 63 GIRM, no. 218. 64 GIRM, no. 208. 65 GIRM, nos. 222a, 227a, 230a, 233a.

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Consecration

3118 During the consecration, each concelebrant extends the right hand toward the bread and the chalice.66

3119 All bow profoundly when the principal celebrant genuflects after the consecration of the bread and after the consecration of the wine.

Anamnesis and Epiclesis

3120 The concelebrants hold their hands outstretched in an orans gesture during the anamnesis and the post-consecratory epiclesis, but not during the other parts of the Eucharistic Prayer.

Additional Gestures in the Roman Canon

3121 When praying the First Eucharistic Prayer (Roman Canon), concelebrants make two additional gestures. From Almighty God, we pray to the sacred body and blood of your Son inclusive, they bow with hands joined; then they stand upright and cross themselves at the words let us be filled.67 At the words Though we are sinners, each concelebrant strikes his breast.68

The Intercessions

3122 If they are to be prayed by designated concelebrants, the intercessions within the Eucharistic Prayer should be assigned prior to the beginning of the celebration. Cards or booklets containing the Eucharistic Prayer should be provided to those concelebrants who will read one or more of the intercessions. In this way, the passing of the Sacramentary on the altar from one concelebrant to another will be avoided.

3123 Each individual concelebrant chosen to pray the intercessions does so with his hands extended. Careful attention should be given to the manner in which the intercessions are divided.69 The principal celebrant may also say the intercessions by himself.

66 GIRM, nos. 222c, 227c, 230c, 233c. 67 GIRM, no 222e. 68 GIRM, no. 224. 69 GIRM, nos. 216-236.

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Doxology of the Eucharistic Prayer

3124 During the final doxology of the Eucharistic Prayer only the principal celebrant elevates the paten with the consecrated bread, while the deacon raises the chalice. The concelebrants do not elevate other chalices, ciboria, or other sacred vessels. If no deacon is present, one of the concelebrants may elevate the chalice.

3125 All the concelebrants may join in the singing or recitation of the doxology if this is desirable or it may be sung or recited by the principal celebrant alone.70 The collective voice of the concelebrants should not, however, overwhelm the voice of the principal celebrant. The procedure to be followed should be decided by the principal celebrant before the celebration begins.

The Lord’s Prayer

3126 “The principal celebrant, with hands extended, says the introduction to the Lord’s Prayer. Then, together with the concelebrants, who also extend their hands, he says the Lord’s Prayer with the people.”71 Only the principal celebrant maintains the orans posture for the Deliver us, Lord, from every evil....

Prayers During the Communion Rite

3127 The celebrant’s parts of the Communion Rite are said by the principal celebrant alone. They may not be distributed for recitation by the concelebrants. Nor may they be recited by the concelebrants together with the principal celebrant.72

Sign of Peace

3128 The sign of peace should not be overextended, thus delaying the rite of the breaking of the consecrated bread.73

Breaking of the Bread

3129 The Lamb of God begins only after the sign of peace is completed. During this litany the deacon (or, in his absence, one or more of the concelebrants) assists the principal celebrant in the breaking of the consecrated bread.74

3130 It is not necessary that each concelebrant receive one-half of a large host. But at least some of the Eucharistic bread should be broken for the concelebrants and the people.

70 GIRM, no. 236. 71 GIRM, no. 237 (translation by Bishops’ Committee on the Liturgy); see CE, no. 159. 72 GIRM, nos. 238, 241. 73 GIRM, no. 154. 74 GIRM, no. 240.

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3131 It is strongly recommended that the faithful receive the Lord’s Body from the bread consecrated at the same Mass.75 Concelebrants must never be given Holy Communion consecrated at another Mass and reserved in the tabernacle, and they are to receive under both species.76

3132 The concelebrants can receive hosts in two ways. When the principal celebrant’s private prayer before Communion is finished, the principal celebrant genuflects and steps back a little. One after another, the concelebrants come to the middle of the altar, genuflect, and reverently take the Body of Christ from the altar. Then, holding the Eucharistic bread in one hand, with the other hand under it, they return to their places. Alternately, the concelebrants may remain in their places and take the Body of Christ from the paten presented to them by the principal celebrant, or by one or more of the concelebrants or deacons, or also from the paten as it is passed from one to another.77 The formula The Body of Christ is not said.

3133 When sufficient concelebrants are present, they assist the principal celebrant in the distribution of Holy Communion. When the number of ordinary ministers of Holy Communion is insufficient, extraordinary ministers of Holy Communion may assist in the distribution of the Eucharist. Such extraordinary ministers do not receive Holy Communion in the manner of concelebrants. Rather, they receive the Body and Blood of the Lord after the principal celebrant and the deacon.

Invitation to Holy Communion

3134 Only the principal celebrant shows the consecrated host to the people when he proclaims, This is the Lamb of God.78 Concelebrants do not elevate their hosts; rather, they reverently hold the consecrated bread in the right hand with the left hand under it.

Receiving the Body of the Lord

3135 After the invitation to Communion, the principal celebrant alone says in a lower voice, May the Body of Christ bring me to everlasting life. He then consumes the Body of Christ. If the concelebrants are holding the consecrated bread in their hands, they consume it at this time.79

75 SC, no. 55; GIRM, no. 85; EM, no. 31. 76 For an exception, see the circular letter of the Congregation for Doctrine of the Faith dated July 24, 2003 (Prot. 89/79-17498), no. B3. 77 GIRM, no. 242. 78 GIRM, no. 243. 79 GIRM, nos. 244. [sic.]

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Receiving the Precious Blood

3136 The Precious Blood is received80 in one of the following ways: The concelebrants approach the altar one after another or, if two chalices are used, two by two. They genuflect, partake of the Blood of Christ, wipe the rim of the chalice, and return to their seats, or the concelebrants may receive the Precious Blood while remaining in their places. They drink from the chalice presented to them by the deacon or one of the concelebrants, or else passed from one to the other. The chalice is wiped either by the one who drinks from it or by the one who presents it. The chalice is offered to each concelebrant without saying the formula The Blood of Christ.81

Alternate Form of Receiving Holy Communion

3137 A second form of distributing Holy Communion to concelebrants is described by the General Instruction. “After the principal celebrant’s Communion, the chalice is placed on another corporal at the side of the altar. The concelebrants approach the middle of the altar one after another, genuflect, and receive the Body of the Lord; then they go to the side of the altar and consume the Blood of the Lord, following the rite chosen for Communion from the chalice, as has just been said.”82

Communion by Intinction

3138 “If the concelebrants’ Communion is by intinction, the principal celebrant receives the Body and Blood of the Lord in the usual way, but making sure that enough of the Precious Blood remains in the chalice for the Communion of the concelebrants. Then the deacon, or one of the concelebrants, arranges the chalice as appropriate in the center of the altar or at the side on another corporal together with the paten containing particles of the host. The concelebrants approach the altar one after another, genuflect, and take a particle, dip it partly into the chalice, and, holding a purificator under their chin, consume the intincted particle. They then return to their places as at the beginning of Mass.”83

80 The following is excerpted from a circular letter to the Presidents of Episcopal Conferences from Cardinal Joseph Ratzinger, Prefect of the Congregation for the Doctrine of the Faith (prot. 89/78): “Concerning permission to use mustum: (A) The preferred solution continues to be Communion per intinctionem, or in concelebration under the species of bread alone….) In general, those who have received permission to use mustum are prohibited from presiding at concelebrated Masses. There may be some exceptions however: in the case of a Bishop or Superior General; or, with prior approval of the ordinary, at the celebration of the anniversary of priestly ordination or other similar occasions. In these cases, the one who presides is to communicate under both the species of bread and that of mustum, while for the other concelebrants a chalice shall be provided in which normal wine is to be consecrated.” 81 GIRM, no. 246. 82 GIRM, no. 248. 83 GIRM, no. 249.

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Distribution of Holy Communion to the Faithful

3139 If there are many concelebrating priests, the Communion of the liturgical assembly should not be delayed. There is no need for all the concelebrants to finish receiving Holy Communion before distribution to the assembly can commence.

Purification of Sacred Vessels

3140 After Communion, the Precious Blood is to be consumed immediately.84 The sacred vessels are purified or are covered on a side table to be purified after Mass.85

Reverence to the Altar

3141 Before leaving it, the concelebrants make a profound bow to the altar when the principal celebrant with the deacon venerates the altar with a kiss.86 If the tabernacle is present in the sanctuary, they genuflect to it.

Mass Intentions

3142 In 1991 the Congregation for the Clergy granted permission for the Church to accept several offerings for a collective intention at a single Mass. If this is to be done within a parish in the Diocese of Toledo the following regulations must be observed:

 The entire parish must be made aware that all may participate in the collective Mass intention  The place and time for the Mass must be announced.  The practice may not be observed more than twice a week.

3143 Canon 948 states: “Separate Masses are to be applied for the intentions of those for whom a single offering, although small, has been given and accepted.” Therefore, Mass offerings are not to be combined (two or more offerings are not to be combined for a single Mass).

3144 A policy may be established by the priest/pastoral leader of each parish which limits the number of Masses to be accepted on behalf of one person.

84 GIRM, no. 182. 85 GIRM, no. 183. 86 GIRM, no. 251.

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3145 The parish is encouraged to invite the family and/or neighboring community to be present at Masses celebrated on behalf of the deceased.

3146 Parishes who decide not to accept offerings in connection with intentions are to direct offerings to the Cathedral Parish, Office of Global Concerns or the Chancery. According to canon 954, “no one is permitted to accept more offerings for Masses to be applied by himself than he can satisfy within a year.” Those Masses which cannot be offered within one year of the offering should be directed to the Cathedral Parish, Office of Global Concerns, or the Chancery, “unless the donors have expressly indicated a contrary intention.”87

3147 When transferring Mass offerings, the entire amount of the offering must be transferred. Those receiving the offering should clearly understand and accept the obligation of fulfilling the intentions, otherwise the place where the offering originated remains responsible for offering the Masses. Those offerings which have been transferred should be noted in the Mass Intention book mentioned in n. 3154 below. The one receiving the obligation to offer the Masses should notify the parish where the Mass offerings originated when the obligation has been fulfilled. This should also be noted in the Mass Intention book.

3148 Stating the name of the intention within the Eucharistic prayer, except during a funeral liturgy, is to be avoided.

3149 While the publishing of intentions in parish bulletins provides a means of recalling the memory of a deceased member or person, especially those who might participate at a given Mass, the public announcement of a person's name, living or deceased, during the General Intercessions, and before, during or after Mass is not permitted, i.e. "That N, for whom this Mass is being offered ... "

3150 It is the custom of the Diocese of Toledo that Mass offerings (traditional offering of $10 per Mass) remains with the parish. Unless the number of Masses to be offered is specifically stated by the donor, the offering given should be divided by $10 to determine the number of Masses to be celebrated for the donor’s intention.

3151 Parishes that pay $600 or more in a calendar year to any visiting priest are required to issue a Form 1099-MISC to the priest and report the earnings to the IRS. Mileage is not to be included in the calculation of reportable income. The $10.00 offering for the Mass is to be included.

3152 The uniform standard for special celebrations and priestly liturgical assistance in the Diocese can be found in Appendix R.

87 Canon 954.

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3153 Mass offerings are intended as free-will gifts. No one is to be denied these services because of an inability to make such an offering. These amounts do not include or preclude fees for the organist, servers, sacristan, janitor, liturgical coordinator, etc., which individual parishes may require.

3154 Mass offerings are to be recorded in a separate book. The following information is to be included when an offering is received: number of Masses to be offered, intention, total offering given, date of celebration (actual date, not future date that the Mass is to be offered).

The Extra-Ordinary Form of the Mass

3155 In the it states that in parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their reasonable requests to celebrate the Mass according to the rite of the Roman Missal published in 1962.

It also states that the Diocesan Bishop may erect a personal parish in accordance with canon 518 for celebrations following the ancient form of the Roman rite while observing all the norms of law. In the Diocese of Toledo Saint Joseph Parish in Toledo is a designated parish for the celebration of the Extra- Ordinary Form of the Mass following the 1962 Roman Missal of Blessed John XXIII.

Penance

3156 The decree promulgating the revision of the Rite of Penance was given on December 2, 1973. The Congregation of Rites offered a three-fold presentation of the Sacrament:

I. Rite of Reconciliation of individual penitents II. Rite for Reconciliation of several penitents with individual confession and absolution and III. Rite for Reconciliation of several penitents with general confession and absolution.

3157 In studying the Ritual on the Sacrament of Reconciliation, it is clear that the ordinary celebration of the Sacrament is contained in Rites I and II. Each parish community is to have a time scheduled on a weekly basis for the celebration of the . You are asked to be attentive to the rhythms of your community so that the peoples' convenience is served.

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Rite of Penance

3158 Canon 960: Individual and integral confession and absolution constitute the only ordinary means by which a member of the faithful conscious of grave sin is reconciled with God and the Church. Only physical or moral impossibility excuses from confession of this type; in such a case Reconciliation can be obtained by other means.

3159 Canon 961: §1 Absolution cannot be imparted in a general manner to many penitents at once without previous individual confession unless:

1º Danger of death is imminent and there is insufficient time for the priest or priests to hear the confessions of the individual penitents;

2º There is grave necessity, that is, when in view of the number of penitents there are not enough confessors available to hear the confessions of individuals properly within a suitable period of time in such a way that the penitents are forced to be deprived for a long while of sacramental grace or Holy Communion through no fault of their own. Sufficient necessity is not considered to exist when confessors cannot be present due only to the large number of penitents such as can occur on some great feast or pilgrimage.

§2 It belongs to the Diocesan Bishop to judge whether the conditions required according to the norm of 1, b are present. He can determine the cases of such necessity, attentive to the criteria agreed upon with the other members of the Conference of Bishops.

3160 Canon 962: §1 For a member of the Christian faithful validly to receive sacramental absolution given to many at one time, it is required not only that the person is properly disposed, but also at the same time intends to confess within a suitable period of time each grave sin which at the present time cannot be so confessed.

§2 Insofar as it can be done even on the occasion of the reception of General Absolution, the Christian faithful are to be instructed about the requirements of the norm of 1. An exhortation that each person take care to make an Act of Contrition is to precede General Absolution even in the case of danger of death, if there is time.

3161 Canon 963: Without prejudice to the obligation mentioned in Canon 989, a person whose grave sins are remitted by General Absolution is to approach individual confession as soon as possible, given the opportunity, before receiving another General Absolution, unless a just cause intervenes.

3162 These Canons are to be interpreted in keeping with accepted canonical principles and interpretation.

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3163 Pastors/Pastoral leaders and others are to schedule communal celebrations of reconciliation during the seasons of Advent and . Communal celebrations are recommended to be scheduled at other times during the liturgical year thereby allowing the social dimension of sin and reconciliation to foster the community at prayer.

3164 General Absolution (Form III of the Rite of Penance) is NOT to be given in the Diocese of Toledo, unless direction has otherwise issued by the Diocesan Bishop.88 (cf. Letter to Priests, January 16, 2004)

3165 After careful review and study of the Rite of Penance, and in consultation with the Office of Worship & Liturgical Music, parishes are to provide a space for Reconciliation which reflects the dignity of the sacrament.

3166 Confessors are to be familiar with the canons under Title III, THOSE SUBJECT TO PENAL SANCTIONS, in Book VI, Sanctions in the Church, especially canons 1322, 1323, and 1324. Mitigating circumstances that remove or reduce responsibility most often surround an abortion experience.

3167 In the Diocese of Toledo all priests have the faculty to absolve from the sin of abortion whenever there is true repentance. A penance commensurate with the sin is to be assigned by the confessor. A recommendation to the penitent to seek professional counseling with someone trained in post-abortion healing is beneficial.

Anointing of the Sick

3168 Pastoral norms and guidelines relative to the care of the sick and dying are found in the Pastoral Care of the Sick. The Sacramentary is also to be consulted.

3169 Family, friends and fellow Christians are to be gathered together for the celebration of the Sacrament of the Anointing of the Sick, except in emergencies.

3170 When the condition of the sick person persists, and especially when Holy Communion is to be received, the individual rite of anointing is to be celebrated during the Liturgy of the Eucharist or at least the Liturgy of the Word.

3171 The rite of anointing is to be celebrated communally in every parish, nursing home or hospital once or twice a year.

3172 The rite of anointing may be repeated in the course of the same illness, not only if the person suffers a relapse after convalescence, but also if the condition worsens during the course of the same illness.

88 Blair, Bp. Leonard P. Letter to Priests. 16 Jan 2004.

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3173 Those emotionally and physically ill are encouraged to request the Anointing of the Sick at an early stage of their sickness because this sacrament is primarily for the sick and is not to be deferred until death is imminent.

3174 An opportunity for the celebration of Penance is to be provided. If persons are unable to confess, general absolution may be given to them.

3175 Among those to be anointed are the following:89

 persons who are seriously ill due to sickness, injury or advanced age or, those suffering from mental or emotional illness;  persons who are about to undergo serious surgery;  elderly persons who are in a weak condition even if no serious illness is present;  sick children who have sufficient use of reason to be comforted by the sacrament;  sick persons who have lost consciousness and would have requested to be anointed if in command of their faculties. A prudent or probable judgment about the seriousness of the sickness is sufficient. If the priest doubts whether a sick person is still alive, he may anoint the person conditionally.  Those who have died, however, are not to be anointed. Instead, the Prayers for the Dead should be recited

Viaticum

3176 The Christian faithful are to be given the opportunity to receive holy communion before they die. Viaticum, as it is called, is to be given to all those faithful who are in the danger of death.

Holy Orders

3177 As a general norm, Ordination Masses to the Permanent Diaconate and Priesthood are celebrated at the Cathedral. Specific pastoral circumstances may allow for and Ordination Mass to take place in local parishes.

3178 The Rite of Ordination to the diaconate of persons who are subsequently to be ordained to the priesthood are to take place in the seminary community.

89 Canons 998-1007.

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Marriage

3179 In the tradition of the regarding the Sacrament of Marriage, the spouses themselves, as ministers of Christ’s grace, mutually confer upon each other the sacrament by expressing their consent before the Church.90 The priest or deacon is present as the official witness of this consent.

3180 The Rite of Marriage expresses the fact that marriage is lived by the grace of God and constitutes an ecclesial reality lived out in the midst of the Church. “The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, is by its nature ordered toward the good of the spouses and the procreation and education of offspring; this covenant between baptized persons has been raised by Christ the Lord to the dignity of a sacrament.91

3181 This Policy is written, in part, to assist parishes as they seek to fulfill the obligations of canon 1063:

Pastors of souls are obliged to take care that their ecclesiastical community offers the Christian faithful the assistance by which the matrimonial state is preserved in a Christian spirit and advances in perfection. This assistance must be offered especially by:

1º preaching, catechesis adapted to minors, youth, and adults, and even the use of instruments of social communication, by which the Christian faithful are instructed about the meaning of Christian marriage and about the function of Christian spouses and parents;

2º personal preparation to enter marriage, which disposes the spouses to the holiness and duties of their new state;

3º a fruitful liturgical celebration of marriage which is to show that the spouses signify and share in the mystery of the unity and fruitful love between Christ and the Church;

4º help offered to those who are married, so that faithfully preserving and protecting the conjugal covenant, they daily come to lead holier and fuller lives in their family.

90 Catechism of the Catholic Church (CCC) 1623. 91 CCC 1601.

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General Norms Regarding the Celebration of Marriage

Jurisdiction

3182 For priests and deacons of the Diocese of Toledo to officiate validly at a marriage celebration, at least one of the parties must be a member of the Latin rite (canon 1109). A priest of the Latin Church (and only priests) cannot, without special delegation from the eparch of the appropriate Eastern (Catholic) Church, validly bless the marriages of the subjects of that eparch, even if it is celebrated in a Latin parish. Please contact the Chancery when there are questions about a marriage involving an Eastern Catholic.

3183 In order to officiate validly, the officiating priest or deacon must have the faculty (authority) to do so. Pastors have the faculty to witness marriages in their own parish by virtue of their office. Associate pastors and deacons with a parish assignment have general delegation from the bishop to witness marriages in their assigned parish. Visiting priests and deacons must receive delegation to officiate at a wedding that is outside their own parish. This written delegation is usually obtained from the pastor of the parish where the wedding will be celebrated. It can also be obtained from the local Ordinary (diocesan bishop, , or episcopal vicar). The local also has the authority to delegate the faculty in “last minute” situations.

3184 Only those clergy who hold a valid Ohio license are allowed to witness a marriage in Ohio. Due to the changing definition of marriage in other states, there is no reciprocity with any state, not even those contiguous to Ohio.

It is not adequate to have the Ohio licensed priest “in attendance;” he must be the one who, on behalf of the civil jurisdiction which issued the license, elicits consent from both parties.

It is important to note that a priest licensed by the State of Ohio does not lose that license by being transferred to another state, or retiring to another state or country.

3185 An ordained priest of another diocese outside Ohio may apply for an Ohio license, and would be granted it, if he submits to the Secretary of State the ordinary proof of ordination.

3186 Priests of the Diocese of Toledo must receive civil jurisdiction when witnessing marriages outside the State of Ohio.

3187 The celebration of a valid “secret marriage” between older parties to avoid losing civil benefits is considered civil fraud and a crime for which the priest could be imprisoned and fined, and the Church subjected to criminal or civil prosecution. Such marriages are not permitted in the Diocese of Toledo.

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3188 Parishes have the responsibility to make known that a couple should approach the Church as soon as they decide to marry, and at least six months before the planned wedding date. Contact with the parish should precede any other commitments regarding the wedding celebration. No date should be entered in the parish calendar until the marriage preparation process is underway, and it has been ascertained that there are no impediments to the marriage. The priest or deacon who will witness the marriage may waive the minimum requirement of six months preparation in rare circumstances for serious reasons.

3189 No criterion of membership shall be placed on the couple seeking marriage other than the residence of one or both of them within the parish boundaries for a minimum of thirty days. Neither registration nor financial contributions may be used as a prerequisite for the preparation and celebration of marriage as long as at least one of the parties lives within the parish boundaries (canons 107, 843, 1115).

3190 Canon law requires that parties be free from all previous bonds before a marriage takes place. Any and all previous marriages, whether in the Catholic Church, before non-Catholic clergy, or before a civil official, require an ecclesiastical decree of nullity, or a certificate of the death of the previous spouse(s), or other proof of death.

Marriage Files/Canonical Requirements

3191 The Pre-Marriage File (formerly known as the “MA Form”) must be completed. Baptismal certificates (with all notations) are to be obtained for Catholic parties. These should be recently issued certificates (within the past six months), signed and sealed by the parish that issued them. Photocopies or reproductions of any kind are not sufficient. For baptized non-Catholic parties, as official a document as possible should be obtained from the church of baptism, if this is possible.

3192 The freedom to marry is to be established. Any declarations of nullity (annulments) are to be documented by obtaining official copies of the final decrees.

3193 The pastor of the parish where the marriage was celebrated is responsible for recording the marriage in the parish marriage register and for notifying the parishes of baptism.92 The marriage file is to be kept at the church where the marriage is celebrated.

92 Canon 1121.

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3194 Visiting priests and deacons who prepare a couple and officiate at the ceremony have the responsibility of seeing to it that the marriage file remains at the parish where the marriage is celebrated. Example: A visiting priest officiates at a wedding at Rosary Cathedral. He is responsible for forwarding the completed marriage file to the Cathedral parish office.

3195 Dispensations from Disparity of Worship93 are to be requested from the local Ordinary (diocesan bishop, vicar general, or episcopal vicar) of the Catholic party. For Catholic parties who live in the Diocese of Toledo, all requests for dispensations are to be mailed to the Toledo Chancery, not the Tribunal. If the Catholic party lives outside the Diocese of Toledo, then the dispensation must be requested from the local ordinary of that diocese, and the request is to be forwarded through the Toledo Chancery, not directly from the parish. The Bishop of Toledo cannot validly dispense an Eastern Catholic. This dispensation must be obtained from the eparch of the appropriate Eastern Catholic Church. Contact the Toledo Chancery for assistance in such situations.

Any priest or deacon who is to assist at the celebration of a marriage is to request permission to do so from the local ordinary in the following situations: (1) the marriage of transients (vagi, those with no domicile or quasi-domicile); (2) a marriage which cannot be recognized or celebrated according to the norm of civil law; (3) a marriage of a person who is bound by natural obligations toward another party or children arising from a previous marriage; (4) a marriage of a person who has notoriously rejected the Catholic faith; (5) a marriage of a person who is under a ; (6) a marriage of a minor child (under 18 years old) when the parents are unaware or reasonably opposed; (7) a marriage entered into through a proxy.94

3196 When a pastor/pastoral leader, priest or deacon of the Diocese of Toledo is preparing a couple to be married in another diocese outside of Ohio, all paperwork (pre-marriage file, dispensations, etc.) must be sent to the Chancellor of the Diocese of Toledo, who will send it to the diocese where the marriage will be celebrated. By agreement of the Ohio bishops (1984), all paperwork within the dioceses of the State can be sent directly parish to parish without the intervention of the Chancery.

3197 “Ecumenical marriages” refer to sacramental marriages between two validly baptized Christians, one of whom is not Roman Catholic. “Interreligious/interfaith marriages” refer to non-sacramental marriages between a Roman Catholic and a non-baptized person of another religion.

93 Canon 1086. 94 Canons 1071 §1, 1°-7°, 1105.

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3198 Pastoral care and sensitivity are required when persons who are physically or mentally impeded request marriage. Each case must be assessed on an individual basis, and consultation should be sought with family members and professionals who know and can assess the individual’s level of dependence, use of reason, discretion of judgment, and capacity to make a permanent commitment. The priest or deacon should consult the Equal Access Office for guidance in selecting materials to use in preparation, as well as for recommendations of people who are trained to minister in these situations. If sufficient use of reason is at issue (canon 1095), the Diocesan Tribunal should also be consulted.

Dispensations from Canonical Form (canon 1127 §2)

3199 If the parties are both Catholic, they cannot be dispensed from observance of canonical form. If one of the parties is non-Catholic, however, and if for a compelling reason the couple asks to be married in the non-Catholic party’s church, house of worship, or another suitable public place, then a request for a dispensation from canonical form can be sent to the Chancery. Certain prerequisites exist:

I. The couple must fully complete Catholic marriage preparation just as any other couple does. II. The freedom to marry must be established, recent baptismal certificates with all notations obtained, and the pre-marriage file completed, with special attention given to the “Pre-Nuptial Declaration and Promise” for the Catholic party. III. Only after I. and II. are completed should the Marriage Dispensation Request be completed and forwarded to the Chancery.

3200 If the proper dispensation is obtained, the wedding may be celebrated in the non- Catholic’s church, religious house of worship, or in some other suitable location, so long as the celebration is public.95 A Catholic priest or deacon need not be present for such celebrations, but if present, he is forbidden to receive the parties’ consent (vows). The priest or deacon may, however, participate in the celebration with the officiating minister’s permission, for example, by offering a blessing, leading certain prayers, or reading from sacred scripture.

3201 The priest, deacon, or pastoral leader who prepared the couple for marriage and who submitted the dispensation request is responsible for:

 notifying the Chancery that the wedding ceremony did in fact take place, using the return form provided by the Chancery upon granting the dispensation.

95 Canon 1127 §2.

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 having the marriage recorded in the marriage register of the parish of the Catholic party;  filing the marriage file in that same parish;  notifying the parish of baptism of the Catholic party.

The Place of Wedding Ceremonies

3202 For two Catholics, or for a Catholic and a baptized non-Catholic: The parish church or parish chapel is the proper place for celebration of the Sacrament of Marriage. Normally, it will be the church where either the bride or groom resides or is registered. The marriage can take place in another Catholic parish church with the permission of the proper pastor(s) of the Catholic parties. Marriage ceremonies in non-parish Catholic chapels, such as high schools, convents, or hospitals are not permitted without special permission of the local ordinary.96 This permission is granted only in exceptional circumstances.

3203 For a Catholic and a non-baptized person: The parish church or parish chapel of the Catholic party is the proper place for the celebration of the wedding. The marriage can take place in another Catholic parish church with the permission of the proper pastor of the Catholic party. For a compelling reason, and with the special permission of the local ordinary, the wedding may be celebrated in another suitable location.97

3204 Convalidations. All marriage convalidations shall be celebrated in the parish church or parish chapel.

3205 Marriages Dispensed from Canonical Form (See 3199-3201 above).

The Time of the Wedding

3206 Wedding liturgies may be celebrated on Saturdays or any other day of the week, unless prohibited by the liturgical calendar (i.e. in the Ordo for Mass or the table of liturgical days found in the GIRM.

3207 It is likewise permissible for persons to celebrate their marriage at a parish Sunday Mass utilizing the specific norms found in the Rite of Marriage; that is, with the use of the assigned readings and prayer texts of the Sunday Mass and the insertion of the Rite of Marriage after the homily and the nuptial blessing after the Lord’s Prayer.

3208 Wedding liturgies are not to be celebrated after 2:00 p.m. on Saturdays, or anytime on Sundays other than at a regularly scheduled Sunday Eucharist.

96 Canon 1118 §§1, 2. 97 Canon 1118 §3.

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3209 Pastors of twinned parishes have permission to adjust their latest wedding “start- time” to a slightly earlier time (such as 1:00 pm or 1:30 pm) in order to accommodate their parishes’ weekend schedules. (Our Lady, Queen of the Most Holy Rosary Cathedral and the Historic Church of St. Patrick in Toledo has permission from the bishop to have weddings later than 2:00 pm)

3210 Weddings scheduled on holy days of obligation are to be celebrated according to the directives indicated in the Rite of Marriage; namely, the prayer texts and scripture readings of the Solemnity are used, with the insertion of the marriage rite after the homily, and the nuptial blessing after the Lord’s Prayer.

3211 Weddings are discouraged during the Lenten season. If, for pastoral reasons, a wedding does take place during Lent, the music should be in keeping with the nature of the season. The word “Alleluia” should not be included anywhere in the liturgy, and the Lenten décor of the Church is not to be altered.

Preparation for the Sacrament of Marriage

3212 Remote Preparation. The ecclesial community (parishes with the support of the diocese) shall help Christian family and community members assume responsibility, primarily as role models for the remote stage of marriage preparation that begins in early childhood.

3213 Proximate Preparation. The ecclesial community shall provide appropriate catechesis on the Sacrament of Marriage during the proximate stage of marriage preparation that ordinarily begins around the time of puberty and continues into young adulthood.

3214 Immediate Preparation. The ecclesial community shall ensure that a process for immediate marriage preparation is in place. Immediate preparation begins as soon as a couple decides to marry, with the goal of giving a deeper meaning, content, and form to their understanding of marriage and family life. After the prenuptial investigation required by canon law, immediate preparation shall be carried out in two stages:

1. Preparation for living out the Sacrament of Marriage.

2. Planning for the wedding ceremony itself (to be completed the last two to three months prior to the wedding).

3215 Care should be taken not to impose undue burdens on the marrying couples.

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3216 Responsibility of the Pastor. The pastor of the parish where the marriage is to be celebrated is ultimately responsible for sacramental preparation within his parish.98 The pastor/pastoral leader is ultimately responsible for the immediate preparation of couples for marriage, even if they deem it appropriate to involve trained married couples, pastoral ministers, liturgists, music ministers, and others in the preparation process. When a priest or deacon from another area or outside of the diocese is invited to witness a wedding, the pastor/pastoral leader is responsible for clarifying who will be responsible for the various parts of the preparation process.

3217 Couples Residing Outside the Diocese. When the couple resides outside of the Diocese of Toledo during the time leading up to their marriage, they may, with the permission of the pastor of the parish where the marriage will be celebrated, contact a priest or deacon in the diocese in which they reside and proceed with the preparation as it is done there. The pastor/pastoral leader where the wedding will take place, however, is ultimately responsible for ensuring that suitable preparation has taken place.

3218 Importance of Prayer. The immediate process of marriage preparation shall be characterized by prayer – prayer for and on behalf of the couple, with the couple and by the couple. The couple shall be guided into a process of shared prayer and mutual blessing which will stay with them and develop over the course of their married life.

3219 Sacrament of Confirmation. Although not required for the validity of marriage, Catholics who have not yet been confirmed should be strongly encouraged and aided to receive the sacrament: “Catholics who have not yet received the sacrament of confirmation are to receive it before they are admitted to marriage if it can be done without grave inconvenience.”99

3220 Sacrament of Reconciliation. “‘Inasmuch as it is a sacramental action of sanctification, the liturgical celebration of marriage . . . must be, per se, valid, worthy, and fruitful.’ It is therefore appropriate for the bride and groom to prepare themselves for the celebration of their marriage by receiving the sacrament of penance.”100

98 Canons 843, 1063. 99 Canon 1065 §1. 100 Catechism of the Catholic Church 1622.

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3221 Prenuptial Investigation The parish minister (priest, deacon, or pastoral minister, who usually will also witness the vows) will gather basic information from the couple and begin to fill out the Diocese of Toledo Pre-Marriage Marriage File (“MA form”) available from the Chancery. It should be completed and signed before the wedding and kept on record in the parish where the wedding takes place. The pastoral minister must seek to insure that the couple has the right intentions about entering marriage, i.e., that the object of the couple’s consent corresponds to marriage as God instituted it with regard to permanence, fidelity, and openness to children. When a couple are already married civilly, and are now seeking to have this marriage convalidated by the Church, it is important for them to understand that this is not just a renewal of vows or a blessing, but requires a new act of consent on their part (if it is a question of a simple convalidation).

3222 FOCCUS inventory As soon as possible after the engaged couple has had an initial meeting with the parish minister, the couple should complete the FOCCUS inventory (Facilitating Open Couple Communication, Understanding and Study), or a preparation instrument that is comparable. The parish minister shall see to it that the couple has a facilitated discussion of their responses to help them better assess their relationship, come to see it as a growing process, and explore relationship and communication issues.

3223 Pre-marital Catechesis. Adequate catechesis on the sacrament of marriage shall be provided to the engaged couple so that they grow in their faith, acquire a deeper knowledge of the mystery of Christ and the Church, and of marriage as a divine creation and a sacrament. They shall also be led to understand their Christian responsibilities with regard to marriage and the family, and the importance of God’s grace and their faithful response to it. Catechetical themes include:

 Marriage as a partnership of the whole of life;  The purpose (‘ends’) of marriage— the mutual sanctification of the spouses and the procreation and education of children;  The essential properties of marriage—unity and indissolubility;  Marriage as a sacrament/sacred covenant;  Church teaching on the theology of the body and on sexual morality, family planning, contraception, and direct sterilization. Pastoral ministers will also, at a minimum, introduce the couple to the concept of Natural Family Planning and give the couple information on how and where to attend classes on NFP.

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3224 Engaged Couples Conference. The priest, deacon, or pastoral leader shall ensure that the engaged couple meets with other trained married couples (for example, by taking part in an Engaged Couple Conference), or with a Sponsor Couple who will bear witness to their faith, and share their knowledge and lived experience of sacramental married life.

3225 Situations calling for Special Care. The parish minister or witnessing priest or deacon will give special attention to these social situations which require special care:

 Couples of different faith traditions, or where one party has no faith.  When there is a pregnancy.  When one or both parties are 19 years or younger.  When one or both parties have been married before.  When a couple is sexually active or cohabitating in a sexual relationship.  When there is reasonable evidence of chemical dependency, a professional evaluation and assessment should be sought and the marriage should not take place until there is evidence of recovery.  When there are signs of abuse in the relationship. In such situations, both parties should be referred for special and separate counseling.

Note: The FOCCUS inventory has special sections on interfaith, remarriage, and cohabitation to help the minister dialogue with the couple on these issues.

3226 Canon 843 states that “Sacred ministers cannot deny the sacraments to those who seek them at appropriate times, are properly disposed, and are not prohibiting by law from receiving them.” However, in rare instances the witnessing priest or deacon may have such grave concern about the couple being properly disposed or prepared, that he feels compelled to delay or postpone the celebration of the marriage. In such cases the priest or deacon should consult with the Chancery.

Liturgical Preparation

3227 Two or Three Months Prior. Preparation for the liturgical celebration shall take place after the preparation for living out the Sacrament of Marriage has taken place, ordinarily about two to three months prior to the wedding. The preparation for the ceremony shall be carried out in a way that also allows for catechesis on the sacrament, the liturgy, and the participation of the community. The witnessing priest or deacon will go over all the parts of the ceremony with the couple so that they may more clearly understand the meaning of the rites and the grace of the sacrament that will be present to them that day and throughout their married life.

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3228 The Marriage of Catholics within Mass. For the marriage of two Catholics, the rite takes place within Mass. “It is fitting that the spouses should seal their consent to give themselves to each other through the offering of their own lives by uniting it to the offering of Christ for his Church made present in the Eucharistic sacrifice, and by receiving the Eucharist so that, communicating in the same Body and same Blood of Christ, they may form but ‘one body’ in Christ.”101

3229 Mixed Religion. “In the marriage of a Catholic and a baptized person who is not Catholic, the rite of marriage outside Mass shall be used. If the situation warrants and if the local ordinary gives permission, the rite for celebrating marriage within Mass may be used, except that communion is not given to the non-Catholic, since the general law does not allow it.”102

3230 Non-sacramental Marriages. In a marriage between a Catholic and one who is not baptized, Mass is not permitted and the special non-sacramental form in the Rite of Marriage (55-66) must be followed.

3231 Cultural Symbolic Rituals. The use of a Unity Candle, the placing of flowers before the statue of Mary, the Hispanic customs of the Lazo, the exchange of Arras and the Filipino custom of the Velo may be used as long as they are in harmony with the Christian faith and express clearly the profound human and religious significance of the marriage covenant.

3232 Liturgical Music, Musicians, Worship Aids. The Wedding Music Guidelines (revised 2006) of the Diocese of Toledo are a part of these diocesan guidelines for marriage preparation and should be consulted accordingly. The Guidelines provide norms and helpful suggestions on liturgical music, the use of parish and guest musicians, suggested fees, and copyright rules.

3233 Parish Guidelines. Parishes may wish to develop policies covering other issues in addition to music.

101 Catechism of the Catholic Church 1621. 102 Rite of Marriage 8.

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Simple Convalidations and Radical Sanations

3234 It is not uncommon for pastoral ministers to meet couples whose marriages are not valid in the Catholic Church. This often happens on the occasion of the RCIA process or the registration of new parishioners. This is an opportunity to catechize the couple and invite them to have their civil marriage convalidated in the Church. To accomplish this, there may be a need for prior marriages to be examined by the Tribunal in a nullity procedure. Other times, the couple may already be free to marry in the Church, but for various reasons have not yet done so. Still other times, a Catholic may be willing, but his or her non-Catholic spouse may not.

3235 Assuming the couple is free to marry in the Church, the following pastoral and canonical guidelines can help to prepare them:

Step 1: Simple Convalidation or Radical Sanation?

3236 “Convalidation” is the canonical remedy by which an invalid marriage is made valid. There are two forms of convalidation:

3237 “Simple Convalidation” (marrying anew according to canonical form, see canons 1156-1160). This is a liturgical act with legal effects, and is the ordinary way of convalidating an invalid marriage.

3238 Radical Sanation (a legal remedy by which there is no renewal of consent and which has retroactive effects).103 For a sanation to be granted, there must be a grave cause.104 Sanations, therefore, are used less frequently than simple convalidations.

Simple Convalidation

3239 The preference in canon law for the use of simple convalidations reflects a sacramental/liturgical value—that in a simple convalidation, which is a liturgical as well as juridic act, the Word of God is proclaimed, the parties exchange the vows (if both are baptized, they are ministers of the sacrament to each other), the rings can be blessed, and the nuptial blessing prayed. This is the normal way of “getting married in the Church.”

3240 The majority of convalidations done in a parish, therefore, should be accomplished by the couple marrying anew according to canonical form (simple convalidation).

103 Canons 1161-1165. 104 Canon 1164.

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3241 What is meant by “marrying anew?” It means giving new consent to a new marriage. Remember, a simple convalidation is not merely blessing an existing marriage. Rather, the couple, recognizing at a minimum that their current marriage is “possibly invalid,”105 must will the creation of a new, and hence valid, marriage. On a very practical level, this means the couple will have a new “marriage date,” and hence, new “anniversary date.” It is important that this be explained to the couple so that each party understands.

Radical Sanation

3242 The granting of a sanation requires a grave cause, and is a less common occurrence. Here are the two most common examples of what would constitute a grave cause:

 A grave cause sometimes occurs in a “mixed marriage” situation, where the non-Catholic party may refuse to marry anew according to canonical form, out of personal and/or religious conviction. This would represent a grave cause sufficient for a sanation.  A another situation is where, in the pastoral minister’s judgment, the parties, even after appropriate catechesis, cannot come to understand the need for the new act of consent that is demanded by a simple convalidation. This also would also represent a grave cause sufficient for a sanation.

3243 Not every marriage situation can be sanated. Please keep in mind that certain civil marriages cannot be validly sanated by the diocesan bishop.106

3244 Summary. Most marriage convalidations should be done by using the simple convalidation. Sanations require a grave cause and are therefore less common. For two young Catholics in a civil marriage of only a few years, it is especially appropriate that they marry in the Church by giving new consent according to Catholic form (simple convalidation). Ultimately, the pastoral minister must make the judgment on which form of convalidation is needed given the couple’s situation and understanding.

105 New Commentary on the Code of Canon Law. Paulist Press; p. 1385. 106 Canon 1165 §2.

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Step 2: Catholic Marriage Preparation

3245 Although already married in a civil ceremony, the couple needs to be prepared to receive the sacrament of marriage. This pastoral preparation should be tailored to reflect the couple’s life situation. Clearly, a couple in a civil marriage of 30 years, whose children are already grown, would be prepared in a different manner than a couple in a civil marriage of short duration who are hoping to have children.

3246 Example of issues to be discussed (these are similar to any other marriage preparation):

 Marriage as a sacrament. What will be different once the marriage is validated?  The essential properties of marriage: unity and indissolubility.  Children (if appropriate to the couple’s life situation).  Religious faith and practice of the couple, the religious faith of any children.  Pastoral/personal issues or problem areas.

3247 The use of the REFOCCUS is strongly recommended (see www.foccusinc.com) to help the couple discuss their relationship and address any challenges.

3248 The pastoral minister will also need to discuss with the couple the events leading up to their marriage “outside the Church.” Did the Catholic party or parties know of the obligation to observe the canonical form in marrying? What level of faith was practiced at the time? What, if anything, has changed? Do the parties understand the importance of having their marriage convalidated?

Step 3. Completing the Marriage File

3249 The pre-marriage file should be completed as usual. (Print “Sanation” at the top and on the line for “Date of Wedding” if a radical sanation will be sought).

3250 A photocopy of the civil marriage license should be obtained for the marriage file.

3251 A recent baptismal certificate, with all notations, should be obtained for Catholic parties. For parties who are baptized non-Catholic Christians, an effort should be made to obtain a certificate or letter from the church of baptism.

3252 Copies of any nullity decrees for previous marriages should be included in the file.

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3253 Dispensations: If a simple convalidation, then any necessary dispensation for disparity of worship must be obtained from the Chancery. If a radical sanation will be sought, no dispensation requests are required since any needed dispensations will be automatically included in the sanation decree.

Step 4: Convalidating the Marriage

3254 If a simple convalidation is used, then everything is basically the same as any other wedding, including recordkeeping and notifications, other than that the liturgy itself is kept simpler. Much will depend on what the priest or deacon, working with the couple, will decide is appropriate.

3255 If a radical sanation will be sought, here are some additional guidelines:

3256 The Marriage Sanation Request must be completed. One of the parties (the Catholic party in a mixed marriage) should sign the petition. The priest, deacon, or pastoral leader must also sign the petition. No other parish staff member should sign the petition in lieu of the pastor, associate pastor, or pastoral leader.

 Please print legibly, especially surnames.  On the bottom of the form, please list all prior marital unions, giving marriage dates, divorce dates, and any nullity information.  No dispensation requests are necessary, since any needed dispensations will be included in the sanation (canon 1161 §1).107  Send the Marriage Sanation Request to the CHANCERY.  Include the baptismal certificates (recently issued, with notations).  Include the copy of the civil marriage license.

These documents will be returned to you.

Step 5: Record Keeping Requirements for Sanations:

3257 After the Sanation has been approved:

 Place the original decree in the couple’s marriage file. The couple should be given one of the copies provided by the Chancery.  Record the sanation in the parish marriage register.  Notify the parish of baptism of the sanation so that it can be recorded in the baptismal record of each Catholic party.

107 Canon 1161 §1.

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3258 Record a sanation in the marriage register: When a marriage is sanated, the data concerning the original ceremony are to be placed in the usual columns (do not list witnesses or officiating minister). Be sure to record the date and place of the marriage (city and state). The date, diocese, and protocol number of the sanation are to be noted in the “Notations” column.

Record a sanation in a baptismal record: In the notations, write:

Sanation of civil marriage to (full name of spouse, full maiden name if woman) Diocese of Toledo, Sanation #XXX/XX Granted (sanation date)

3259 Notify the parish of baptism of a sanation:

Use the standard notification slip and enclose a copy of the sanation decree. On the slip write:

Sanation of civil marriage to (full name of spouse, full maiden name if woman) Diocese of Toledo, Sanation #XXX/XX Granted (sanation date)

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II. ORDER OF CHRISTIAN FUNERALS & CEMETERIES

Funerals and Liturgical Rites

3260 The liturgical rites for funerals (Vigil, Funeral Mass, Funeral Liturgy Outside Mass, Committal, Funeral Mass in the Presence of the Cremains, and Masses for the Dead) are to be taken from the Order of Christian Funerals.

3261 The Vigil for the Deceased, commonly known as the “wake service,” is usually held at the funeral home the evening before the Funeral Mass. This service is comprised of a number of prayer texts, scripture readings, and intercessions. It may be led by a priest, deacon, or delegated lay person. The communal recitation of the rosary should not replace the Vigil for the Deceased. Rather, it should be arranged at another time before or after the liturgical service during the hours of visitation.

3262 According to the ritual protocol of the Church when cremation is chosen, the celebration of the Funeral Mass should precede cremation. This protocol emphasizes the preferred reverence given to the body of the deceased.

3263 The Funeral Mass should be celebrated in the parish church of the deceased. The body of the deceased person is blessed with Holy Water and a white pall of fabric is placed on the casket. Cremains may be blessed, but no pall is used to cover the urn holding the cremains. Cremains are to be placed near the Easter Candle; they are never to be placed on the altar where Mass is celebrated.

3264 Other ritual practices indigenous to the local parish (e.g., inscribing the name of the deceased into a Book of Memory, or placing a simple wooden cross with the name of the deceased is placed among other crosses at a designated location in the church) may be done. These should take place following the Communion Rite, which concludes with the post-communion prayer.

3265 Following the celebration of the Funeral Mass, the Rite of Committal is celebrated at the gravesite where the deceased is to be buried, or in the case of a deferred burial at a mausoleum or chapel at the cemetery. “[C]remated remains should be buried in a grave or entombed in a mausoleum or columbarium. The practice of scattering cremated remains on the sea, from the air, or on the ground, or keeping the cremated remains in the home of a relative or friend of the deceased are not the reverent disposition that the Church requires.”108

108 Order of Christian Funerals; Appendix, 417.

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3266 The best place to offer a eulogy is the funeral home. This could be done within the celebration of the vigil service or at a time following it when a designated person might express their thoughts to the gathered family and friends. Realizing the need to express the sorrow and loss of a deceased member of the faith, the Order of Christian Funerals does permit the inclusion of a person, family, relative, or friend to eulogize the deceased. This would be best done before the Funeral Mass begins. The Rite does permit one person to speak before the final commendation very briefly in a spirit of thanksgiving. If multiple persons feel the need to address the family and friends, this must take place at the vigil service or even after the concluding prayer at the place of committal.

3267 Music at funeral liturgies should strive to express the hope we have in faith. It should also possess a quality and dignity worthy of the worship of God. It is for these reasons that popular tunes, secular lyrics or favorite pop music associated with the deceased are not to be used during the funeral rites. In addition to this, recorded music is discouraged when the funeral rites of the Church are celebrated. This medium might best be included during the period of visitation at the funeral home in the way of soft background music.

3268 The faculty is granted to all pastors and parochial vicars to allow ecclesiastical funeral rites for children whom the parents intended to baptize but who died before baptism.109

3269 The faculty is given to all pastors and parochial vicars to allow ecclesiastical funeral rites for baptized persons who belong to a non-Catholic Church or ecclesial community, provided that this is not clearly contrary to the wishes of the deceased and provided that their own minister is not available.110

Church Teaching Related to Cemeteries

3270 The church encourages the burial of Catholics in Catholic cemeteries.111 Parish ministers should attempt to make Catholics aware of the profound reason for this.

3271 Burial in a Catholic cemetery is a long-standing sign of the church’s reverence for the human body. Appropriately, the ground in Catholic cemeteries is consecrated to receive sacred remains. Burial in a Catholic cemetery recognizes baptismal commitment and gives witness, even in death, to our belief in the resurrection.

109 Canon 1183 §2. 110 Canon 1183 §3. 111 Canon 1180 §1.

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3272 The church maintains Catholic cemeteries because, both in life and in death, we belong to the Lord.112 Just as the faithful have shared and celebrated their faith in the community of the church, so in death their bodies rest with other deceased members of this community, awaiting the day when God will raise their mortal bodies to glory. Catholic cemeteries stand as a sign to the world that even in death, Catholics believe in life. The images of saints in Catholic cemeteries and mausoleums are not mere decorations; they are a sign of belief in the living communion of saints.

3273 Burial in a Catholic cemetery is available to every Catholic who, at the time of death, is entitled to receive such burial. Inability to meet the cemetery costs should not be a deterrent to Christian burial in a Catholic cemetery.

Donation of Body for Scientific Purposes

3274 There is no objection to Catholics making prior arrangements to donate their bodies or parts of them to advance medical science. The only limitation is that, upon eventual disposition of the body or its parts, there is some reasonable assurance that the remains will be disposed of in a proper, reverential manner.

Place for the Rite of Committal

3275 The place for the Rite of Committal, whether in an internment chapel or at graveside, is designed to gather the community for prayer. Most of the Catholic cemetery personnel who prepare such sites are also members of the Church community, ministering the concern, the love, and the support of all the faithful.

Burial of Non-Catholics in a Catholic Cemetery

3276 Since the family unit traditionally has been preserved even in death, non- Catholics may be buried in a Catholic cemetery with Catholic family members.

3277 In those situations in which a Catholic is to be interred in a non-Catholic cemetery, the priest, after the liturgy in church, may conduct the committal service at the graveside. He should bless the individual grave and then follow the usual ritual for the burial of a Catholic.

3278 On those occasions when a non-Catholic is to be buried in a Catholic cemetery, the ordained minister of the church in which he shared belief or communion may conduct the committal service.

112 See Rom 14:8.

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Patriotic and Fraternal Services

3279 If requested, patriotic or fraternal services may also be conducted for the burial of a non-Catholic in a Catholic cemetery.

Additional Items

3280 It is preferable that advertising for Catholic cemeteries should be limited to Catholic publications; if a cemetery decides to use other forms of media to advertise its services, the message should be explicitly targeted to those who are Catholic.

3281 Catholic religious services of some type should be offered in Catholic cemeteries on an annual basis.

Cremation

3282 It is the diocesan policy to encourage the custom of burying the body of the deceased, since the presence of the body better expresses the values, which the Church affirms in the Funeral Rites. Although the Church now permits cremation, it does not enjoy the same value as burial of the body.113

3283 The diocese encourages the celebration of the funeral Mass within a reasonable time after death, prior to cremation. Cremated remains should be interred in the same manner as the human body from which they come. The cremated remains should be buried in a grave, mausoleum, or columbarium. The practice of scattering cremated remains on the sea, from the air, or on the ground, or keeping them in the home of a relative or friend of the deceased is not the reverent dispositions that the Church requires.114

3284 The Order of Christian Funerals makes provision for the presider, in consultation with the family, to choose those Rites and texts that are most suitable to the situation.115

3285 The cremated remains of the body should be treated with the same respect given to the human body. This includes the use of a worthy vessel, the manner in which they are carried, the care and attention to the appropriate placement and transport, and the final disposition.116

113 Order of Christian Funerals, Appendix II, 413. 114 Order of Christian Funerals, Appendix II, 417. 115 Order of Christian Funerals, 423. 116 Order of Christian Funerals, Appendix II, 417.

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III. DEVOTIONAL PRAYER and SACRAMENTALS

Introduction

3286 The mysteries of faith celebrated in the prayer of the Rosary foster the daily prayer of Catholic Christians. Although this prayer is not a part of the liturgical tradition of the Roman Church as a public rite, the prayer of the Rosary is an expression of devotional piety for individual persons. Parishes are to promote the recitation of the Rosary as a private devotion.

3287 Historically, devotion to the Blessed Sacrament has had a place in the Eucharistic piety of the Roman Rite. While constant in its approval to foster devotion to the Sacrament, the Church has remained clear in articulating that the Holy Sacrifice of the Mass is the fullest sign of Christ in the Eucharist in the presence of the faithful assembled. Specific norms regulating brief and lengthier periods of Eucharistic exposition are found in the : Holy Communion and Worship of the Eucharist Outside Mass. These norms are policy for faith communities in the Diocese of Toledo.

3288 Parishes are to provide on-going catechesis of the Eucharist in its public setting. As Eucharist is the primary manifestation of the life of the Church, private adoration is to be promoted as an extension of that primary presence, but is not to interfere with or supersede the community's right and responsibility to gather communally and publicly.

Adoration of the Blessed Sacrament

Exposition of the Most Blessed Sacrament

3289 Parishes and institutions are encouraged to have the liturgical ceremony of Eucharistic exposition at least once every year. The choice of the date and the duration are left to the pastor/pastoral leader after dialogue with the Pastoral Council and the Superiors of religious communities. The Blessed Sacrament is only to be exposed when members of the congregation are present the entire time.

Benediction

3290 The current rite for Benediction is found in Order for the Solemn Exposition of the Holy Eucharist (1992). Exposition and Benediction are to be seen in proper relation to the Eucharistic Liturgy. The liturgical celebration of Eucharist includes in a more complete way the internal communion to which exposition seeks to lead the faithful. The exposition of the Blessed Sacrament, therefore, is not to occur during the Eucharistic Liturgy.

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3291 Guidelines regarding aspects of Eucharistic worship and devotion are provided in Holy Communion and Worship of the Eucharist Outside Mass and Canons 934- 944 in the Code of Canon Law.

Adoration of the Blessed Sacrament Reserved in the Tabernacle

3292 It is important and helpful to remember that the Church has a long history of devotion to the reserved Eucharist. Recalling ... "Day and night He is in our midst; full of grace and truth, He dwells among us."117

3293 The reserved Eucharist is to be habitually in only the one Tabernacle of a canonically erected church, oratory or chapel.118 It should be truly a place of honor, suited for private prayer and worship. In the Diocese of Toledo, it is strongly recommended that the Tabernacle be placed in an axial location visible to the entire church space. In some settings, the Blessed Sacrament might be placed in the center axis of the sanctuary. It should allow individual and communal adoration at almost anytime the church is open and when Mass is not being celebrated.

3294 In turn, pastors should allow that such churches and public oratories be open every day, at least for some hours, at a convenient time, so that the faithful may easily pray in the presence of the Blessed Sacrament.

Solemn Annual Devotion to the Blessed Sacrament

3295 Begun in the U.S. in 1857 and formerly known as "Forty Hours Devotion", it is recommended that exposition of the Blessed Sacrament be arranged for an extended period of time and should take place once a year. This allows the local community of the faithful to meditate and adore more deeply: Such exposition is not to occur during the celebration of Mass.

3296 To encourage a prayerful spirit, pre-planned prayers, songs and Sacred Scriptural readings, with a brief homily should comprise the order of worship. Processions with the Blessed Sacrament within the church are not permitted.

3297 However, if custom or some pastoral advantage recommends, processions through the streets from one church to another or returning to the same church is so permitted. Contact the Office of Worship and Liturgical Music for instructions on how to properly celebrate a Eucharistic Procession.

117 Mysterium fidei, 67. 118 Canon 938.

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Celebration of Exposition and Benediction

3298 Celebrations of Exposition and Benediction are to include readings from Scripture, prayers and songs specifically directed to Christ, homilies or brief exhortations, and periods of religious silence.

3299 Exposition merely for the purpose of giving benediction is prohibited.

3300 The Blessed Sacrament may be exposed in the ciborium or in a monstrance. However, care must be taken that everything clearly brings out the meaning of Eucharistic worship in its correlation with the Mass. Mass is not permitted in the presence of the Blessed Sacrament exposed.

3301 The Divine Praises are no longer included in the format of the revised ritual. These were previously recited immediately after the blessing and before the reposition. In the present rite they may be sung or recited as acclamations during reposition or may be included during one of the periods of prayer during the time of exposition, but not isolated as a prayer unto itself.

3302 Exposition and Benediction may be incorporated into the rhythm of the liturgical life of a parish or community on a regular basis (e.g. monthly)

Guidelines Governing Perpetual Exposition

3303 Perpetual exposition of the Blessed Sacrament is permitted only in the case of those religious communities of men and women whose constitutions and regulations call for the practice of perpetual eucharistic adoration as part of their charism as a . The explicit written approval of the Diocesan Bishop is required to use the practice of perpetual exposition in a parish.

3304 Perpetual exposition of the Blessed Sacrament in the ciborium or monstrance is permitted in religious communities and pious associations with official recognition.

3305 Perpetual exposition of the Blessed Sacrament should be in a chapel distinct from the body of the church so as not to interfere with the normal activities of the parish or its daily liturgical celebrations.

3306 Exposition of the Blessed Sacrament however is not permitted during the Easter triduum.

3307 Every effort should be made to ensure that there are at least two people present at all times. There should never be periods when the Blessed Sacrament is exposed and there is no one present for adoration.

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IV. LITURGICAL MINISTERS

3308 Every effort is to be made in the preparation of the Mass and other sacramental rites to promote the liturgical ministries of the assembly. Eucharistic liturgies are to be characterized by a welcoming spirit of hospitality. Songs, acclamations and prayer texts selected for Eucharistic liturgies are to reflect a spirit of inclusiveness as permitted and indicated in the ritual texts.

Extraordinary Ministers of Holy Communion

3309 In keeping with our of the Eucharist and Holy Orders, bishops, priests and deacons are the ordinary ministers of the Eucharist, each according to his respective ordination.

3310 Those lay men and women who, when needed, assist with the distribution of Holy Communion perform a much appreciated service, and are called extraordinary ministers - not of the Eucharist in general- but extraordinary ministers of Holy Communion.

3311 In the distribution of Holy Communion extraordinary ministers should never replace any ordinary ministers who are present, i.e. deacons or concelebrating priests. Also, if a deacon is present, it is his proper role to retrieve or return hosts from the tabernacle, and assist with patens, chalices, etc.

3312 Pastors/Pastoral Leaders nominate persons of mature faith for appointment as Extraordinary Ministers of Holy Communion. The Diocesan Bishop appoints Extraordinary Ministers of Holy Communion for a prescribed period of time (in the Diocese of Toledo, two (2) years). As indicated in the Order for the Commissioning of Extraordinary Ministers of Holy Communion,119 the pastor is the usual minister of this rite. However, he may delegate another priest to celebrate it, or a deacon when it is celebrated outside Mass. The commissioning, or recommissioning, of Extraordinary Ministers of Holy Communion takes place on the Solemnity of Corpus Christi.

3313 Extraordinary Ministers of Holy Communion assist with the distribution of Communion during liturgies, to the hospitalized and homebound members of the faith community. The term of this appointment to the local parish is two years and may be renewed indefinitely with the approval of the pastor/pastoral leader. Names of those who have been sufficiently trained are submitted to the Diocesan Bishop through the Office of Worship & Liturgical Music. Other norms regulating this ministry are provided in Guide for Extraordinary Ministers of Holy Communion, by Kenneth Riley and Paul Turner, Liturgy Training Publications, Chicago, 2007.

119 See Book of Blessings, 1873.

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3314 Within a Catholic high school setting it is permissible to commission young women and men of mature faith who have begun their sixteenth year to become Extraordinary Ministers of Holy Communion for the school community where they are enrolled. This delegation is only applicable to the school community and is granted for each academic year. Names are submitted to the Diocesan Bishop through the Office of Worship & Liturgical Music.

3315 Within a parish it is permissible to commission young women and men of mature faith who have begun their sixteenth year to become Extraordinary Ministers of Holy Communion. Other diocesan norms regulating this ministry are to be observed.

Lector

3316 Those entrusted with the liturgical ministry of proclaiming God's Word are to be selected in virtue of their commitment to scriptural study and reflection, and their proven ability to communicate in public settings. These fundamental skills are enhanced by ongoing formation suggested in the diocesan Handbook for Lectors (2000). It is the responsibility of the local parish to determine the time of appointment and provide for their continuing formation.

3317 The Handbook for Lectors which is available from the Office of Worship & Liturgical Music provides pastoral guidelines and policy regarding the ministry of lectors.

Homilist

3318 The homilist at the Eucharistic liturgy is to be a bishop, priest or deacon.

3319 In accord with canon 766 the National Conference of Catholic Bishops decreed that the lay faithful may be permitted to exercise the ministry of preaching in churches and oratories, with due regard for the following provisions:

 “If necessity requires [lay preaching] in certain circumstances or it seems useful in particular cases, the diocesan bishop can admit lay faithful to preach, to offer spiritual conferences or give instructions in churches, oratories or other sacred places within his diocese, when he judges it to be to the spiritual advantage of the faithful.”  “…[T]he following circumstances and cases are illustrative [of when lay preaching would be considered spiritually beneficial]: the absence or shortage of clergy, particular language requirements, or the demonstrated expertise or experience of the lay faithful concerned.”

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 “The lay faithful who are to be admitted to preach in a church oratory must be orthodox in faith, and well-qualified, both by the witness of their lives as Christians and by a preparation for preaching appropriate to the circumstances.”  The Diocesan Bishop will grant such permissions on an individual basis. Requests should be made directly to the chancery, in writing, stating the specific circumstances, times, reasons why the lay preaching is necessary, as well as a reference from the local pastor as to the orthodoxy and qualifications of the proposed lay preacher.  “In providing for preaching by the lay faithful the diocesan bishop may never dispense from the norm which reserves the homily to the sacred ministers.120 Preaching by the lay faithful may not take place within the Celebration of the Eucharist at the moment reserved for the homily.”

3320 Ministers entrusted with the task of preaching are to take significant time to prepare quality homilies which effectively proclaim the Word of God to the worshipping community. Language used while preaching is to reflect contemporary theology and the spirit of the Second Vatican Council.

3321 Liturgical preaching requires a strong fidelity to the Sacred Scriptures assigned for liturgical seasons or feasts, or suggested for particular celebrations and observances. Homilies presenting themes other than those based upon the assigned Scriptures are to be reserved for non-liturgical gatherings, i.e., parish missions, catechetical sessions.

3322 Considering the need to adapt liturgical celebrations celebrated for children it is permissible for the presiding minister to delegate the ministry of preaching to a catechist or trained lay minister, keeping in mind the provisions set forth in number 3111 above and numbers 3325-3326 below.

3323 Church tradition promotes the daily celebration of the Eucharist in parishes. A homily on the assigned readings of the day or feast is recommended at weekday liturgies.

3324 Preaching is to be based upon the assigned Scriptures during Eucharistic liturgies even when these include designated appeals or national Church celebrations, e.g., Vocation Awareness, Respect Life, Church Unity, Refugee and Migrants, etc.

120 Canon 767 §1; See also Pontifical Commission for the Authentic Interpretation of the Code of Canon Law, 26 May 1987, in AAS 79 [1987], 1249.

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Master of Ceremony

3325 Some liturgical celebrations warrant the presence and coordination of a master of ceremony. Parishes are strongly encouraged to designate a trained person(s) to serve as master of ceremony for liturgies of greater solemnity, or when the Diocesan Bishop presides in the local parish, utilizing the norms published in the Ceremonial of Bishops and Guide for the Preparation of the Confirmation Liturgy which is published annually by the Office of Worship & Liturgical Music.

Offerings for Liturgical Celebrations

3326 Canon 952 §1 states that the amount established for Eucharistic Liturgy offerings is to be set on the Provincial level. The Catholic Conference of Ohio has given its approval for the Diocese to set its own guidelines in this regard. In the interest of providing a uniform standard for the Diocese, an offering of $10 to the source of income of the celebrant is the standard offering for a Eucharistic Liturgy. No one is to be denied the request of a Eucharistic remembrance for lack of ability to give this amount.

3327 The Church regularly remembers in prayer, especially in the Eucharist, the living and deceased who are entrusted to its care, and in this way the remembrance is not directly connected to the offering of money for this purpose. Parish members are to be informed of the following ways to remember those who have died:

 the use of memorial gifts;  the availability of a book in church in which parish members may write prayer requests;  the monthly celebration of Eucharist for the recently deceased of the parish.

Lay Presiders

3328 When the occasion warrants it, i.e. in the absence of a priest or deacon, properly trained lay women and men may be invited to lead certain liturgical celebrations that are permitted in the ritual texts.

3329 Women and men who possess the skills and desire to lead such approved liturgical rites are to be trained properly to assure that the integrity of the rites is preserved. This training is coordinated by the Office of Worship & Liturgical Music.

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3330 Liturgical celebrations in which lay persons are permitted to preside in the Diocese of Toledo include: Liturgy of the Hours, Communion Services, Stations of the Cross, Exposition of the Blessed Sacrament, Services of the Word, Funeral Vigil (Wake), Funeral Committal Rite at Cemetery, respective services of blessing as indicated in the Book of Blessings and in case of extreme necessity with delegation from the Diocesan Bishop, the Rite of Baptism.

3331 Lay women and men who lead the above mentioned rites are to do so at an alternate chair and not the one designated for the normal celebration of Mass or the sacraments.121

Lay Preaching

3332 Lay preaching is not permitted in the Diocese of Toledo during the celebration of Mass.

3333 Persons other than priests or deacons who have been given the faculty to preach in the diocese and are asked to speak on a specific topic or cause related to the parish or diocese, i.e. Annual Catholic Appeal, mission awareness, are to do so after the Communion Rite and not after the homily or in its place.

Acolytes (Servers)

3334 Serving at the altar is a liturgical function which may be exercised by women and girls as well as men and boys. The designation of women and girls, to serve in such a capacity is left to the judgment of the pastor/pastoral leader in light of the culture and attitude of the congregation.

3335 Trained servers are to carry out the functions listed in no. 68, par. 2 and nos. 142-147 of the GIRM The following guidelines regarding the ministry of servers or acolytes are normative:

3336 No distinction is to be made between the functions carried out in the sanctuary by men and boys and those carried out by women and girls. The term "altar boys" is to be replaced by "servers." The term "server" is to be used for those who carry out the functions of the instituted acolyte.

3337 Servers are to be mature enough to understand their responsibilities and to carry them out well and with appropriate reverence. They are to have already received Holy Communion for the first time and normally receive the Eucharist whenever they participate in the liturgy.

121 Built of Living Stones. USCCB. 64. Cfr. Congregation for Divine Worship. Directory for Sunday Celebrations in the Absence of a Priest. 40.

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3338 Proper formation for the servers is to include instruction on the Eucharistic liturgy and its parts and their meaning, the names and purposes of the various objects used in the liturgy, and the functions of the server during the liturgical celebrations.

3339 At least one server is to assist the priest. On Sundays and other important occasions two or more servers are to be employed to carry out the various functions normally entrusted to these ministers.

3340 Servers are to wear the same liturgical vesture and the alb with cincture is the preferred vestment.

3341 Servers carry the cross, the processional candles, hold the book for the celebrant, carry the incense and censor, assist the celebrant to receive the gifts, wash the hands of the priest, and assist the celebrant as necessary.

3342 Servers respond to the prayers and dialogue of the priest along with the congregation. They also participate in singing the hymns and other chants of the liturgy.

3343 Servers do not distribute Holy Communion unless they are commissioned Extraordinary Ministers of Holy Communion in the parish and meet the age requirements and have received the proper formation to provide this service to the parish.

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V. LITURGICAL ENVIRONMENT

3344 Pastors/pastoral leaders must seek the permission of the Diocesan Bishop to undertake any major or minor renovation, refurbishing or building projects in worship spaces exceeding and including $20,000. Only after consultation and written recommendation of the Director of the Office of Worship & Liturgical Music or his/her delegate, as well as consultation and written recommendation of the Diocesan Building Commission will approval be considered by the Diocesan Bishop. The Process for the Building or Renovating Worship Spaces in the Diocese of Toledo is the operative guide in undertaking any projects of renovation, restoration or building new worship spaces.

Process for the Building or Renovation of a Worship Space

3345 Building or renovating a church is much more than planning and designing a piece of architecture; it is first of all about renewing the faith community so that it can build a church which will be a sign of its faith. It is about spiritual formation and growth in a faith that is informed and active. Therefore the Office of Worship & Liturgical Music stands ready to assist the parishes of this local church in their process toward worthy and appropriate places of worship.

3346 The pastor or pastoral leader [hereafter "pastor/pastoral leader ] empowers a parish committee to formulate a rationale for the project and verify its feasibility. The parish committee dedicates itself to a period of study of the church's documents concerning worship spaces:

 Constitution on the Sacred Liturgy: Art and Architecture  General Instruction of the Roman Missal: Chapter 5.  Pastoral Introductions to the various rites celebrated in the space  Built of Living Stones  Dedication of a church, and an altar  Diocesan Policy

3347 The pastor/pastoral leader contacts the director of the Office of Worship & Liturgical Music to ascertain the scope of the project in question and to discuss a time for a site visit to the parish.

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3348 The Director of Worship for the diocese will meet with the pastor and any members of the parish committee in order to discuss a plan of action and to assure that the pertinent liturgical documents are consulted for the project. The Director of Worship will serve as a process liaison between the Bishop's Office and the parish. The Director of Worship and other delegated persons assisting in the liturgical apostolate of the diocese will assist the pastor and parish committee in providing suggestions and advice on design, professional resources, collective wisdom and overall support.

3349 If the entire church will be renovated or a new church will be built, a Liturgical Design Consultant must be hired. When renovating a particular part of the church or its furnishings, a Liturgical Design Consultant may be hired.

3350 The liturgical design consultant and the parish committee facilitate the parish's liturgical formation through various models e.g.:

 Bulletin inserts  Classes  Form/Reform National Conference  Diocesan Liturgical Conferences  Committee Meetings  Small group work  Major parish wide meetings  Listening sessions

3351 From this information the liturgical design consultant and the parish committee develop a series of concept statements based on the parish's needs, liturgical law and other assessments which surfaced during this process. These concept statements will guide the design phase of the project.

3352 The pastor/pastoral leader discusses the concept statements with the Director of Worship for initial comment or direction.

3353 The pastor/pastoral leader and parish committee interview architectural firms. They select a firm that demonstrates an ability to serve the parish committee in the design phase of the project.

3354 The parish process continues with the liturgical design consultant, the architect, and the parish committee working collaboratively in the schematic design phase. The architect develops a site plan and provides initial schematic drawings.

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3355 Once the general scheme of a church design or renovation has been determined, the Director of Worship will make a site visit to the parish to review the plan with the pastor and committee members. The Director of Worship will prepare a written site report after this consultation and will forward a copy to the pastor/pastoral leader and the Bishop.

3356 Once the site report has been received by the pastor/pastoral leader, a scheduled appointment is arranged with the Chancery Office to meet with the Bishop. The pastor, the diocesan Director of Worship, Episcopal Vicar and, if desired, one or two committee members from the parish will be present for this meeting with the Bishop. The pastor and/or designer/architect will provide a commentary for those present for the meeting on the design and its specific features. After hearing the presentation by the parish, the Bishop will indicate his approval or suggested changes to the plan.

3357 Upon the Diocesan Bishop's approval of the plan, final construction documents are prepared.

3358 lf the circumstance of a particular project requires any structural alteration, i.e. electrical, heating, demolition of walls, etc, the Diocesan Building Commission must review plans prior to opening them up for bid. This contact can be made through the Chancery Office.

3359 Sample Project Proposal

1. Purpose

The project proposal is developed to assist the Diocesan Bishop, the Diocesan Art and Architecture Committee and the Diocesan Building Committee in uniformly understanding the vision and scope of the project and to help direct the project in a pastoral, timely and effective manner.

2. Content

The project proposal should contain:

a. Assessment - A program statement of clear objectives and analysis of needs – Any early preliminary sketches

b. Land - Master site plan, functional arrangement of proposed and existing buildings on the property (new construction)

c. Cost - Any early projected estimates of project cost - Funds on hand, estimates of the money which can be raised

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d. Demographics - Based on state, county, city and school district statistics

1) Annual diocesan statistics (baptisms, weekend

2) Diocesan Pastoral Plan

3) Projected growth patterns e. Process - An initial plan for the parish process; An initial plan for parish liturgical education; Identified leadership; attendance counts, RCIA, etc.

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VI. TOLEDO DIOCESAN LITURGICAL COMMISSION (TDLC)

3360 Diocesan policy, guidelines and procedures regarding liturgical worship and sacramental life are provided by the Office of Worship & Liturgical Music with the assistance of the advisory body of the Toledo Diocesan Liturgical Commission (TDLC) and its sub-committees.

Diocesan RCIA Committee

3361 Responsible for the implementation of the Rite of Christian Initiation of Adults (RCIA) process throughout the diocese, the offering of workshops and formulation of diocesan policy, guidelines and recommendations with regard to the RCIA, the coordination of the annual Rite of Election celebration and Neophyte Eucharist.

Music Committee

3362 Responsible for the promotion of the ministry of music in all of it facets as well as the development of guidelines and programs for the formation of pastoral musicians.

Liturgical Minister Formation Committee

3363 Responsible to provide ongoing formation for those who train Eucharistic ministers at the parish level.

Pontifical Committee

3364 Responsible to assist with the preparation and execution of Pontifical Liturgies in the Diocese.

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Appendix R Low-Gluten Hosts & Mustum

Approved Source for low-gluten hosts:

Congregation of Benedictine Sisters of Perpetual Adoration Altar Breads Department 31970 State Highway P Clyde, Missouri 64432

Phone: (800) 223-2772 Email: [email protected] Contact: Sr. Rita, OSB, Manager

Approved Sources for mustum:

1. Ranelle Trading/Ojai Fresh Juice Corporation 2501 Oak Hill Circle, Suite 2032 Ft. Worth, TX 76109

Phone: (877) 211-7690 (toll free) Email: [email protected] Contact: Mr. Mike Ranelle, President

2. Mont La Salle Altar Wine Company 385 A La Fata Street St. Helena, CA 94575

Phone: (707) 963-2521 Toll Free: (800) 447-8466 Contact: Mr. James Cox, President

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Appendix S Liturgical Assistance Compensation 2009-2010

In the Diocese of Toledo all Mass Offerings and Stole Fees remain with the parish. The compensation for a visiting priest who presides at the Eucharist, a funeral or a wedding is as follows:

Single Mass, weekday $30.00 + travel Single Mass, Sunday or Holyday $55.00 + travel Bination, Sunday or Holyday $95.00 + travel Full Schedule, Weekend (Confessions and three Masses) $175.00 + travel Funeral $85.00 + travel Wedding $85.00 + travel

The following applies only to senior priests and other priests who do not receive reciprocal assistance:

Sacrament of Penance $25.00 + travel (Communal Penance Service or hour of Confessions)

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Appendix T Sacramental Records

I. General Norms

Applicable Canons

S-1 Canon 535 §1-3, 5

Each parish is to possess a set of parish books including baptismal, marriage and death registers as well as other registers prescribed by the conference of bishops or the diocesan bishop; the pastor is to see to it that these registers are accurate.

In the baptismal register are also to be noted the person’s confirmation and whatever affects the canonical status of the Christian faithful by reason of marriage, with due regard for the prescription of canon 1133, adoption, reception of sacred orders, perpetual profession in a religious institute, and change of rite; these notations are always to be noted on a document which certifies the reception of baptism.

Each parish is to possess its own seal; documents which are issued to certify the canonical status of the Christian faithful as well as all acts which can have juridic importance are to be signed by the pastor or his delegate and sealed with the parish seal.

The older parish books are also to be carefully preserved in accord with the prescriptions of particular law.

S-2 Canon 876

If it is not prejudicial to anyone, to prove the conferral of baptism, the declaration of a single witness who is above suspicion suffices or the oath of the baptized person, if the baptism was received at an adult age.

S-3 Canon 894

The prescriptions of canon 876 are to be observed for the proof of the conferral of confirmation.

Registers

Required Records

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S-4 Each parish is required to maintain records of baptisms, , receptions into full communion, marriages and deaths.122 While maintaining records of first communions is optional, it is highly recommended.

Computer Reproductions and Sacramental Record Keeping

S-5 Sacramental records may be duplicated on computers, but a complete record must be maintained in the registers, and the registers themselves are never to be destroyed or discarded. The registers are considered the only authentic copy of sacramental records.

S-6 Parishes should input all relevant information regarding the reception of sacraments, except those related to the Sacrament of Penance, into the ParishSoft software.

Repair of Old Registers

S-7 As registers become worn, they are to be rebound by a professional binder. Only if a register is beyond repair may the records be transferred to a new register. The original register is to be retained in as safe a condition as possible.

Safe Storage

S-8 The sacramental registers are to be stored together in a locked place, preferably one which is fire-proof or fire-resistant. They may be removed only by authorized personnel and only for legitimate purposes. The registers may never be taken off the parish premises except for microfilming.

Reporting Loss or Destruction

S-9 The loss or destruction of any sacramental register should be reported immediately to the Chancery.

Confidentiality

S-10 Nature of Information: Care must be taken to protect people’s privacy. Although sacramental registers contain information about public events and other facts readily known to any interested party, they also contain information which is very personal and confidential.

122 Even when a priest serves as pastor of more than one parish, separate registers are to be maintained for each parish. For security and convenience, however, the registers may all be stored at one of the parishes.

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S-11 Access to Registers: The sacramental registers belong to the individual parish. They are maintained for the good of the Christian faithful, but they are private documents, not public. No one other than the pastor can claim a right to direct access to the registers.

S-12 Authorized Personnel: The pastor is always and ultimately responsible for the care and confidentiality of the sacramental registers themselves as well as any reproductions. He may designate other persons to make entries in the registers and to prepare certificates. These may be employees or volunteers, but their number should be very small. These designated persons must be known well to the pastor, must be capable of careful work and protecting confidentiality, and must be adequately trained to work with the registers. Their work with the registers is not to exceed their mandate from the pastor.

S-13 Genealogical Research: Sacramental registers that are less than 70 years old should never be made available to genealogical researchers for broad research. The pastor or other regularly designated person may research information as requested and as time permits and make the information available on separate paper. A reasonable hourly rate may be charged for this service. Care must be taken not to disclose confidential information.

After 70 years, the sacramental registers may be made available for broad research.

Entries

S-14 Type of Data: All and only that data required by canon law and otherwise necessary for the complete and accurate maintenance of sacramental records is to be entered in the sacramental records.

S-15 Timeliness: Entries should be made as soon as possible after the event to be recorded.

S-16 Place of Entry: As a general rule, the proper parish for the recording of sacraments and deaths is the parish in whose territory the sacraments or rites of Christian burial were celebrated. For exceptions, see the individual register sections below.

S-17 Chronological Order: Entries should be made in chronological order. If the chronological order cannot be kept in some particular case, a small note should be made in the proper chronological location in the register cross-referencing the actual entry, e.g., “See JONES, page 37.”

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S-18 Specific Columns: Each page of the register has several columns, and each column is titled. It is important to enter the date in the proper columns. At least the Baptism Register will have a column titled “Remarks,” or “Notations,” or something similar. There are many references to this column throughout this appendix.

S-19 Index: Every entry is to be listed in the register’s index, according to the person’s last name.

S-20 Excess Data: If there is inadequate space for all the data to be entered, the excess data may be entered elsewhere on the same page or even on a different page of the register. Clear cross-referencing is essential, e.g., “See SMITH, bottom of page.”

S-21 “Sacramental Records” File: Discursive material should not be written in sacramental registers. Such material or related documents (e.g., civil records, correspondence) should be retained securely in a file in the parish archives. However, discretion must be exercised in deciding which material to place in this file; not everything has to be retained. This file should be marked “Sacramental Records,” and the words “See Sacramental Records File” should be printed in the “Notations” column of the sacramental register.

S-22 Paper / Printing / Ink: Only registers with acid-free paper should be used. Neat printing is preferred to script. Entries should be make in fade-proof/water-proof ink that is dark-blue or black.

S-23 Style for Names and Dates: The last name of the entry’s subject should be printed in upper case, e.g., “JONES.” Printing the name of the month is preferred to using the month’s number (e.g., “Aug.” rather than “8”).

S-24 Confidential Data: Data which is confidential and which is not to be included on certificates is to be so marked when entered into the register, e.g., “Confidential – Do not include on certificate.” However, the provisions of canon 535 §2 are to be observed.

S-25 Minister of Sacrament: The actual minister of a sacrament does not need to sign the register if the person making the entry personally witnessed the event or has available a document (e.g., Sacristy Record of Baptism) signed by the minister which certifies the conferral of the sacrament. In these cases the name of the minister is printed in the register.

Certificates

S-26 Definition: A certificate is an official document certifying that a particular individual has received a sacrament. It is an exact duplicate of data already entered in a sacramental register.

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S-27 Church Use Only: Certificates of sacraments are intended primarily for internal church use, not for civil purposes.123

S-28 Authorized Source of Records: Any member of the Christian faithful has a right to obtain a certificate of a sacrament he or she has received and which was recorded in a sacramental register. But only that person, the parents of a minor, someone with legal guardianship of another and a bona fide pastoral minister at another Catholic parish have this right. When the parents of a child are separated or divorced, both parents, regardless of legal custody, are presumed to have the right to a certificate.

S-29 Procedure for Requests: Requests for certificates should be submitted in writing, although telephone requests from a Catholic parish or agency are acceptable. The written requests and a log of telephone requests should be kept on file for one year. No information from sacramental registers should be provided by telephone or other electronic means except to another Catholic parish or other Catholic agency. Even then care for the privacy of persons is to be exercised.

S-30 Format: Certificates should have an official appearance and should be issued in a consistent format. Parishes may obtain blank certificates from commercial vendors or may have them printed locally. All certificates must bear the name and address of the parish.

S-31 Authentication: Certificates must be typed, printed by computer, or hand-printed in ink. They are to be signed by the pastor or pastoral administrator and impressed with the parish seal. Photostatic and facsimile copies of certificates are not considered authentic documents.

S-32 Required Data: Certificates are to include all data contained in the sacramental register, except that which is marked confidential or which is extraneous to the person’s canonical status. Data in the “Notations” column are to be included. If there is no data in the “Notations” column, the words “No Notations” should be printed on the certificate.

S-33 Missing Record: Sometimes when a certificate is requested, the record in question cannot be found. If there is any possibility that the sacrament may have been conferred in some other parish, a sincere effort should be made to check the sacramental records of that other parish or parishes. If such a search is unwarranted or fails, canon 876 can be applied. Only that data which can be vouched for with certainty should be entered in the register, even though this may leave an incomplete entry. The name of the witness, the date of his or her

123 Since certain data is entered in the sacramental registers based purely on the word of someone else (e.g., the date of birth of a person being baptized), the certificate is simply repeating that data but not certifying it as true.

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testimony and the words “Based on the testimony of” should be printed in the “Notations” column of the register.

Changes to Entries

S-34 Caution About Changes: Once entered into a sacramental register, data is considered official and permanent. It may not be modified except under special conditions, as detailed below. Original data should never be scratched out, erased, “whited out” or otherwise destroyed or obliterated.

S-35 Style for Minor Changes: Minor changes (e.g., correcting a misspelling) may be made directly to the original entry. Such changes are to be made by drawing a straight, simple line through the word, number or letter to be changed and printing the change immediately above or below it.

S-36 Style for Major Changes: Major changes (e.g., to record an adoption after baptism) may require that a new entry be created. In these cases, the original entry is to be preserved without change; a new entry, with all the data from the original entry reproduced (except the relevant change or changes), is to be made in the same register as close to the original entry as possible; both entries, as well as listings in the index, are to be cross-referenced; “Do Not Issue Certificate from This Record” is to be printed carefully across the face of the original entry.

S-37 Authorization for Insubstantial Changes: An insubstantial error (e.g., misspelling) may be corrected upon request of those persons who have a right to a certificate, as mentioned in the “Certificates” section above.

S-38 Authorization for Substantial Changes: More significant errors and other changes require authentic supporting documentation. Such documentation will ordinary consist of an original, “raised seal” certificate from a civil or ecclesiastical office, court, agency, etc. The issuing agency, date of the certificate and any protocol number should be printed in the “Notations” column of the register. When an error involves data pertaining directly to the celebration of a sacrament or rite of Christian burial (e.g., date, identity of godparent) such that no external verifying documentation exits, the written or oral testimony of a reputable witness will suffice.

S-39 Permitted Changes:

 Correct name  Correct date  Correct spelling  New legal name  Adoptive parent(s)

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 Non-Permitted Changes

S-40 Some non-permitted changes:

 New godparents or sponsors  Non-adopting stepparents  Customary name or nickname

S-41 Data on Certificates after Changes: Once specific data has been changed in the sacramental register, the original data is not transcribed onto certificates (e.g., the natural parent’s name after adoption).

II. Baptismal Register

Applicable Canons

S-42 Canon 877 §1

The pastor of the place where the baptism is celebrated must carefully and without delay record in the baptismal book the names of those baptized making mention of the minister, parents, sponsors, witnesses if any and the place and date of the conferred baptism, together with an indication of the date and place124 of birth.

S-43 Canon 878

If baptism was administered neither by the pastor nor in his presence, the minister of baptism, whoever it is, must inform the pastor of the parish in which the baptism was administered, so that he may record it in accord with canon 877, §1.

S-44 Canon 296 §2 (Code of Canons of the Eastern Churches)

In the baptismal register are also to be noted the enrollment of the baptized into a determined Church ; these notations are always to be noted on the certificate of baptism.

124 “Place” here mean city and state where birth occurred.

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Entries

S-45 Source of Data: Ordinarily, the data used to create a record of baptism (as required by canon 877 §1) originates on a “Sacristy Record,” a basic informational card detailing the names, dates, and times of the baptism. The Sacristy Record is filled out either by someone in the parish office at the time the baptism is scheduled, by a member of the baptism preparation team during the catechetical program, or by the minister of baptism at the time of the actual baptism. Before the data is transferred to the Baptism Register, a parent, guardian, or adult candidate should verify the data written on the Sacristy Record (usually at the time of baptism), and the minister must sign the Sacristy Record verifying that the sacrament was conferred. There should be a clear procedure in place for assuring that the data is transferred from the Sacristy Record to the Baptism Register as quickly as possible.

S-46 Recipients from More than One Parish: When persons from more than one parish are baptized or received into full communion with the Catholic Church at a single ceremony, the record for all the persons is to be retained at the parish where the rites are celebrated.

S-47 Emergency and Other Baptisms Outside the Parish Church: In the exceptionally rare situation when baptism is conferred solemnly (that is, with a priest or deacon celebrating the full rite of baptism) in a chapel, hospital or home, the minister is to see to it that the requisite data is transmitted in writing to the local pastor for recording in the Baptism Register. In the equally rare situation when emergency baptism is conferred (that is, with any person celebrating the bare matter and form of baptism when the recipient is in danger of death), the minister (or some other witness) is to notify the pastor of the recipient. No record of the emergency baptism is mad in the Baptism Register; instead the pastor of the recipient should celebrate the Rite of Bringing a Baptized Child to the Church (properly adapted in the case of an adult recipient) and create a record of that event, with a notation of the date, place, and minister of the emergency baptism in the “Notations” column. The same procedure should be followed when a person is baptized “privately” by a lay person, even though there is no danger of death.

S-48 Conditional Baptism: When conditional baptism is conferred, “Baptized conditionally” is to be written in the “Notations” column. Otherwise the entry is the same as for any baptism.

S-49 Reception into Full Communion: When persons are received into full communion with the Catholic Church, after having been baptized previously in another Christian communion, an entry must be made in the Baptism Register as well as in the Confirmation Register. The data concerning the Rite of Reception should be entered in the spaces provided for baptism, and the data concerning the original baptism should be entered in the “Notations” column, especially the date and place. Special care must be taken to follow this procedure when young

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children are received into full communion along with their parents, even though there may be no ritual involving the children.

S-50 Unmarried and Adopting Parents: It is important that the provisions of canon 877 concerning unmarried parents, adopting parents, and natural parents be followed. It is unjust to enter unauthorized names of parents in the Baptism Register. The expression “Pater ignotus” (Father unknown) is not to be used in the register or on any certificates. For more information on how to record baptismal information related to adoptions, see Sanctifying Function 3045-3051.

S-51 Number of Godparents: No more than two names may be entered in the “Godparents” or “Sponsors” column.

S-52 Proxy Godparent: When a godparent or sponsor appoints a proxy to participate in the Rite of Baptism, both names should be entered in the register, with “Proxy” written after that person’s name.

S-53 Christian Witness: When someone serves as a witness to baptism rather than as a godparent, in accord with canon 874 §2, the words “Christian Witness” should be placed after the witness’ name in the register.

S-54 Ascription to Proper Church Sui Iuris: Ascription to a uniate church sui iuris (e.g., Byzantine, Maronite, etc.) is determined by the rite of the parents, not the rite of the minister or parish of baptism, unless the person is 14 years of age or older. Thus, when a Latin rite priest or deacon baptizes someone who by law is ascribed to an Eastern Catholic church, a notation should be make in the “Notations” column.

It is important to note that Latin priests and deacons do not automatically have the faculty to baptize persons who by law are ascribed to an Eastern Catholic church. If it is determined that one or both of the parents are ascribed to an Eastern Catholic church, contact should be made with the Chancery before the celebration of baptism. Similar requirements apply to Orthodox Christians who are received into full communion with the Catholic Church.

S-55 Registers for Ritual Use: A register used as part of the Church’s ritual (e.g., Book of the Elect) should be completely distinct from the regular sacramental registers. The data from the ritual register should be transferred to the Baptism and Confirmation Registers as soon as possible after the conferral of sacraments or the reception into full communion.

Changes to Entries

S-56 The baptismal record is the primary sacramental record for Catholics. It serves as a log for all the significant public developments in one’s relationship with the

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Church. As a result, most changes to entries in the sacramental registers will be made in the Baptism Register.

S-57 Changes to Original Data: Some of these changes are actual modifications of the original data entered for baptism, for example, change of name or change of parent. Directions for making such changes can be found in the “General Norms” (Section I, above).

S-58 Additions to “Notations” Column: Some of the changes are additions to the “Notations” column. For example, when a Catholic is confirmed, married, or ordained, the churches where these sacraments are celebrated notify the church of baptism, so that the new sacraments can be noted in the Baptism Register. Also, when a marriage is declared null by an ecclesiastical tribunal, the tribunal will notify the church of baptism so that a notation can be made in the person’s baptismal record.

S-59 Given the recent trends in naming children, it is recommended that the gender of the child being baptized be indicated in the baptismal register. This can be done by discretely placing an “M” or an “F” in the field which contains the name of the child. This information is typically communicated on the baptismal certificate through the use of the words “son of” or “daughter of.”

S-60 Style for Notations: The notations mentioned in paragraphs 2 and 3 should be made neatly and succinctly in the “Notations” column. Names, dates, places, and protocol numbers are usually the only information needed. These notations are not confidential and should ordinarily be included on certificates.

III. Confirmation Register

Applicable Canons

S-61 Canon 894

The prescriptions of canon 876 are to be observed for the proof of the conferral of confirmation

S-62 Canon 895

The names of the confirmed with mention of the minister, the parents and the sponsors, the place and the date of the conferral of confirmation are to be noted in the confirmation register in the diocesan , or, where the conference of bishops or the diocesan bishop has prescribed it, in a book kept in the parish archive; the pastor must advise the pastor of the place of baptism about the conferral of confirmation so that notation be made in the baptismal register, in accord with the norm of canon 535, §2.

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S-63 Canon 896

If the pastor of the place were not present, the minister either personally or through another is to inform him of the confirmation as soon as possible.

Entries

S-64 Source of Data: When a large number of persons is to be confirmed, it is essential that one person be designated to collect the necessary information and see to it that it is communicated accurately to the parish or parishes of the recipients for proper recording in the Confirmation Register.

S-65 Large Group of Recipients: When several persons are confirmed at the same ceremony by the same minister, the date of conferral and the name of the minister may be written only once in the register, so long as it is clear that the references apply to all the confirmed. If there is more than one minister at a single ceremony, the record should show clearly which ministers confirmed which recipients.

S-66 Recipients From More than One Parish: When confirmation is conferred upon persons from several parishes at one ceremony, two methods of recording are acceptable: 1) all records are made at the parish where confirmation was celebrated; or 2) records are made at the respective parishes of the recipients. When there is a large representation from more than one parish, method #2 is preferred. When the number of recipients from outside the parish where confirmation is celebrated is small, method #1 is preferred. Note that, when the pastor of some recipient(s) is not present for the conferral of confirmation, and when method #2 is used to record the fact of confirmation, the minister of the sacrament or the pastor where it was conferred are obliged to notify the absent pastor about the fact of confirmation.

S-67 Baptismal Certificate: In order to satisfy the obligation of notifying the parish of baptism about the conferral of confirmation, a baptismal certificate for each candidate for confirmation should be obtained in advance of the celebration of confirmation.125

S-68 Baptism Data: It is recommended that the place and date of baptism be noted in the Confirmation Register. (This can be especially helpful when a person has difficulty locating a baptismal record later in life.)

125 There are additional reasons why a baptismal certificate is needed: 1) the fact of valid baptism and Catholicity will be established; 2) any previous reception of valid confirmation, especially in the case of Catholics who were baptized in uniate Eastern churches, will be uncovered; 3) any discrepancies between name and parentage provided in the Baptismal Register and given at the time of confirmation will be discovered; 4) the identity of baptismal godparents can be ascertained, pursuant to Canon 893, §2.

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S-69 Notification of Church of Baptism: Notification of the church of baptism about the fact of confirmation should be made as soon as possible by the pastor of the place where the record of confirmation is retained. This notification is to include the name of the recipient and the date of baptism, as well as the place and date of confirmation. The names of the minister, parents and sponsor are not required. When a person previously baptized in another Christian communion is received into full communion and confirmed, the church of baptism is not notified.

IV. Marriage Register

Applicable Canons

S-70 Canon 1121, §1

After a marriage has been celebrated, the pastor of the place of celebration or the person who takes his place, even if neither has assisted at the marriage, should as soon as possible note the following in the marriage register: the names of the spouses, the person who assisted and the witnesses, the place and date of the marriage celebration; these notations are to be made in accord with the method prescribed by the conference of bishops or the Diocesan Bishop.

S-71 Canon 1122, §1

The contracted marriage is also to be noted in the baptismal register in which the baptism of the spouses has been inscribed.

S-72 Canon 1123

Whenever a marriage is convalidated in the external forum, is declared null or is legitimately dissolved other than by death, the pastor of the place where it was celebrated must be informed so that a notation may be duly made in the marriage and baptismal registers.

Entries

S-73 Source of Data: The priest or deacon who assists at a marriage is responsible for communicating the necessary information to the parish where the marriage was celebrated. The premarital file ordinarily contains all the necessary information. However, the assisting minister should be alert to any last minute changes or corrections to the information contained in the premarital file.

S-74 Marriage Outside Parish Church: When a marriage is celebrated in a location other than a parish church (e.g., a chapel), the proper parish for the marriage record is the one in which that location stands. The only exception is with a dispensation from the Catholic form: in that situation, the proper parish for the

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marriage record is the parish of the Catholic party or the parish where the couple prepared for marriage.

S-75 Convalidation: When a marriage is convalidated, the data concerning the convalidation are to be placed in the usual columns. The date, place, and official of the original ceremony are to be noted in the “Notations” column.

S-76 Sanation: When a marriage is sanated, the data concerning the original ceremony are to be placed in the usual columns. The date, diocese and protocol number of the sanation are to be noted in the “Notations” column.

S-77 Notation of Dispensations and Annulments: When a dispensation is granted prior to marriage, or an annulment is granted after marriage, the date, diocese, and protocol number, along with the type of dispensation (e.g., “Dispensation from Disparity of Worship”) or the word “Annulment,” are to be noted in the “Notations” column. Any special recording directions contained in the dispensation or annulment document are to be followed.

S-78 Notification of Church of Baptism: When the marriage of a Catholic is celebrated, convalidated or sanated, the pastor of the parish where the marriage record is retained must notify the church of baptism as soon as possible. This notification is to include the names of the spouses and the date and place of the wedding, convalidation, or sanation; the names of the official and witnesses are not required.

Premarital Files

S-79 Contents: Each parish is required to maintain a file of the papers collected during the period of marriage preparation. The file typically will include prenuptial forms, questionnaires, correspondence, notes and dispensation documents. The minister’s portion of the civil license is also retained in this file. If this does not exist, a copy of the civil license, signed by the church’s witness at the wedding ceremony, should be retained in the file.

S-80 Location: Ordinarily, the premarital file for each couple should be retained by the parish where the marriage is recorded in the Marriage Register.

S-81 Filing: The file for each couple is to be kept in its own envelope or folder, clearly marked with the parties’ names and the date of the marriage. The files should be arranged in chronological order and kept together in a locked file cabinet or safe.

S-82 Retention: The premarital files are to be retained for sixty years, or until both parties have died. Expired files are to be destroyed or otherwise disposed of so that no one can gain access to them.

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S-83 Transmission of File: If a legitimate request for the original copy of the file is made by an ecclesiastical tribunal, or if the Chancellor has approved the surrender of the file to a civil authority, the file should be hand delivered and receipted or mailed by registered mail with a receipt. A photostatic copy of the original file, along with the receipt, should replace the original copy in the parish’s archive. If the original file is later returned, the photostatic copy should be destroyed.

V. Death Register

Applicable Canons

S-84 Canon 1182

After the interment an entry is to be made in the death register in accord with the norm of particular law.

Entries

S-85 Source of Data: The data needed for the Death Register is ordinarily provided by the funeral director.

S-86 Cremation: When the body has been cremated, no reference to the date or place of cremation is made in the Death Register. However, the fact of cremation should be noted as well as the date and place of the ashes’ interment.

S-87 Notification of Church of Baptism: No notice of death needs to be sent to the church of baptism.

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APPENDIX U ECUMENICAL RELATIONS

INTRODUCTION

The Diocese coordinates its ecumenical and interreligious activities through the Diocesan Ecumenical Commission. Its chairperson serves as the diocese's ecumenical officer, who works as the primary collaborator with the Diocesan Bishop in his pastoral ministry as it touches the wider community of Christians and other faith communities.

A. VALID BAPTISMS AND CONFIRMATION

1. Orthodox (Greek, Russian, Coptic, Ukrainian, Syrian, Armenian, etc.) Baptisms are considered to be valid. Please note that most Orthodox churches also validly confirm the candidate at the time of the baptism. The fact of confirmation should be established so that it is not repeated at the time of their reception into full communion.

N.B. A baptized Orthodox Christian is to be received into the corresponding Eastern rite of the Roman Catholic Church. (Decree on the Catholic Eastern Churches, n.4) Should the person desire to become a member of the Roman Rite please call the Chancery to learn what procedure needs to be followed.

2. The following are accepted as valid baptisms: Adventists, African Episcopal Methodist Zion (AMEZ), African Methodist Episcopal (AME), Amish, Anglican, Assembly of God, Baptist, Christian Methodist Episcopal (CME), Church of the Brethren, Church of God, Congregational Church, Disciples of Christ, Episcopalian, Evangelical Churches, Evangelical United Brethren, Liberal Catholic Church, Lutheran, Mennonite, Methodist, Moravian Church, Old Catholic, Presbyterian Church, Reformed Churches, United Church of Christ (Congregationalist). Conditional baptism is not permitted.

When received into Full Communion with the Church, they are to be confirmed and admitted to the Eucharist. (cf. RCIA, #473ff)

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3. All other baptisms are considered either invalid or doubtful. Call the Chancellor for a determination on baptisms from other Christian communities.

4. If no proof can be found and certainty of baptism cannot be ascertained, then the following applies:

a. If there is a doubt whether one has been baptized or whether baptism was validly conferred and the doubt remains after serious investigation, baptism is to be conferred conditionally. b. If baptism is to be conferred conditionally, this must be celebrated privately rather than at a public liturgical assembly of the community. (RCIA #480)

c. Reception into Full Communion and Confirmation should take place later at the Sunday Eucharist of the community or at the Easter Vigil. The minister of Reception in Full Communion and Confirmation should be the same as the minister of conditional baptism.

B. INTERRELIGIOUS AND ECUMENICAL MARRIAGES (Canonical Considerations)

1. For both interreligious and ecumenical marriages, the Catholic party is asked to sign, or at least agree to the prenuptial promise found on the diocesan application for marriage dispensations. There are no exemptions from this promise. Nothing should be added to, or subtracted from it. However, the following points should be noted:

a. Only the Catholic party is asked to promise anything; the person of the other religious tradition is simply asked to be aware of the promise made by the Catholic.

b. The promise is not absolute. It does not mean that only the Catholic spouse will make decisions concerning the children’s

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religious training, with no recognition of the conscience of the spouse of another tradition.

c. The Catholic party is asked to state that his/her religious tradition is of such value to him/her that he/she would want it handed on to his/her children. However, the wording of the promise makes it clear that the couple will have to make provision for similar strong feelings on the part of the spouse of a tradition other than Catholic.

2. If both parties in an ecumenical marriage are definitely baptized (i.e., they can provide baptismal certificates), they may be married in the Catholic Church without recourse to the Diocesan Bishop, provided that the Catholic party makes the required promises, and the couple is properly educated concerning the nature of marriage. Since the new Code of Canon Law achieved the force of law on November 27, 1983, there is no longer an impedient impediment of mixed religion. In this case the Rite of Marriage Outside of Mass is encouraged.

3. If one party is unbaptized, the dispensation from the impediment of disparity of worship must be sought from the Diocesan Bishop. If there is doubt concerning the baptism of one of the parties, the dispensation is to be sought as a precaution. In this case the Rite of Marriage Outside of Mass must be used.

C. INTERRELIGIOUS AND ECUMENICAL MARRIAGES (Protocol Issues)

1. The couple, their families and friends is to be brought together in an atmosphere of charity and accommodation. The family of another Christian tradition will often want their pastor to be involved in the ceremony.

2. If this is the case, the couple should be asked to inform the minister of the other tradition of their decision to marry in the Catholic Church. They should also inform their pastor that the pastor or other representative of the Catholic parish would be contacting them soon regarding the marriage.

3. The person doing marriage preparation will contact the minister or rabbi without delay to discuss marriage preparation. He/she will ask what

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preparation can be done jointly, and what duplication can be avoided. He/she will invite the minister or rabbi to participate in the ceremony, keeping in mind, of course, that this may be impossible for many rabbis.

4. Local ministerial associations and councils of churches may want to establish procedures to be followed by all participating churches in respect to ecumenical marriages.

5. A sharing session involving the couple, priest/deacon/lay representative of the Catholic congregation, and the minister or rabbi, is highly recommended. The parents of the couple may also be involved.

6. The parents of the other Christian tradition should be invited to visit the Catholic Church to help them visualize how the marriage ceremony might proceed. This may be especially important if the parents of the bride are not Catholic, since in American culture, the parents of the bride traditionally host the wedding.

7. If the priest/deacon is invited to the rehearsal dinner or reception, he should remind the couple to invite the minister or rabbi as well.

8. In discussing fees, the priest/deacon should remind the couple to find out what offering the minister/rabbi considers appropriate.

9. Priests and deacons are urged to participate in weddings of other religious traditions whenever they are invited. Their presence manifests the Church’s concern for the couple and their families. It strengthens the relationship, which the couple has with the Catholic Church. When priests and deacons participate in weddings in other Christian churches, they should be aware that the minister of that church is the one presiding. He/she will determine what role the priest/deacon is to have, whether or not vestments will be worn, seating arrangements, processions, etc.

10. In all these matters of protocol, the attitude of the priest/deacon is critical. He should express cordiality, sincere hospitality, and fellowship in Christ. He should be sensitive and gracious to the minister/rabbi, the family, and others associated with the wedding, realizing that they may feel uncomfortable in the unfamiliar setting of the Catholic liturgy and traditions.

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D. PULPIT SHARING

1. The diocese encourages pulpit exchanges, on an occasional and well- planned basis outside the celebration of the Eucharist, as a means of building trust between Christians and of providing opportunities for personal, first-hand witness to another tradition. Many areas of our diocese have engaged in pulpit exchange during particular seasons (e.g., Advent, Lent) and during the Week of Prayer for Christian Unity (January 18-25). These have been faith-building experiences.

2. The first principle in regard to pulpit exchange (and most ecumenical activity) is reciprocity.

3. Advance planning and preparation of the congregation are essential to a good pulpit exchange. If these principles are followed, pulpit exchange should enrich the parish, foster the desire to know one’s own faith better, and be a positive contribution to the cause of Christian unity.

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