Page 1 Questions and Answers for Catholic Funerals 1. Can those who have died as a result of suicide be buried from the Church? Yes. Previous laws forbidding such have been changed. The Order of Christian Funerals (OCF) includes prayers for this circumstance (cf: #20 in Prayers and Texts in Particular Circumstances, OCF 44). 2. Are Catholics allowed to be cremated? Yes. The Catholic Church recommends, and in fact prefers, the pious custom of burying the bodies of the Faithful, out of respect for the body that has given evidence of God s spirit enlivening our souls which are destined to be raised on the great Day of Resurrection. Yet, the Church allows for cremation of the body as long as it is not an intentional denial of the Church s teaching regarding the Resurrection of the body. It should be noted that the Order of Christian Funerals is arranged in such a way that cremation of the deceased takes place after the funeral liturgy and not before it (OCF 413). However, when this is not possible, the cremated remains may be present for the Funeral Liturgy, either at the Mass or outside Mass. 3. Is the urn containing the cremated remains covered with a pall at the beginning of the Funeral Liturgy? No. According to the Order of Christian Funerals, when the Funeral Liturgy is celebrated in the presence of the cremated remains, the priest, with the assisting ministers, goes to the door of the church and greets those present. The priest then sprinkles the cremated remains with holy water, but the covering of the cremated remains with a pall is omitted (OCF 434). 4. What is to be done with cremated remains following the Funeral Liturgy, either at the Mass or Outside Mass? Cremated remains must be treated with the same respect as would be attributed to the body. After the Funeral Liturgy, the cremated remains are to be either interred or entombed, preferably in a Catholic cemetery, mausoleum, or columbarium. The Rite of Committal as provided in the Order of Christian Funerals should accompany this action (OCF 438).
Page 2 Cremated remains should NEVER be separated or scattered or disposed in any way other than a dignified internment or entombment. Neither is it permissible for cremated remains to be kept in the family home or used in decorative jewelry (for example, lockets, bracelets, etc., containing ashes). 5. Who can read the readings at the Funeral Mass? Non-Catholics are not allowed to read the Scripture readings at Mass, but they may do so at the other rites in the Order of Christian Funerals. According to the General Introduction to the Lectionary for Mass: Liturgical tradition assigns responsibility for the biblical readings in the celebration of Mass to ministers: to readers and the deacon. But when there is no deacon or no other priest present, the priest celebrant is to read the Gospel and, when there is no reader present, all the reading (49). All readers must be well prepared for the proclamation and believe in what they are proclaiming. They should be given the readings in advance in order to have ample time to prepare. 6. What Scripture readings are allowed? There are over fifty Scripture readings which the Church has specifically made available for the Funeral Liturgy (See Lectionary For Mass, Volume IV, #1011-1026). Non-Scripture readings are not permitted. 7. On what days are Funeral Masses not allowed? Funeral Masses can be celebrated on any day except on Holy Days of Obligation, Good Friday, Holy Saturday, Easter and the Sundays of Advent, Lent, and the Easter seasons. On these days on which the celebration of a Funeral Mass is prohibited, the Funeral Liturgy outside of Mass with the distribution of Holy Communion is permitted followed by the Rite of Committal. In this circumstance, a Memorial Mass for the deceased may be held at a time and day which is convenient for both the parish and the family. 8. Are Funeral Masses allowed in a funeral home? According to the Order of Christian Funerals, the funeral Mass is ordinarily celebrated in the parish church (155). In those situations when the funeral Mass cannot be celebrated in the parish church (i.e., funeral homes) it is preferred that the Funeral Liturgy outside of Mass as set forth in the Order of Christian Funerals be followed (183-203).
Page 3 9. What about Words of Remembrance during a Funeral Mass? According to the Order for Christian Funerals, A member or friend of the family may speak in remembrance of the deceased before the final commendation begins (170). These are to be words of remembrance and not a eulogy. Although many priests have raised concerns regarding these words of remembrance at the time of the Funeral Mass, family members and friends may be invited by the family to share words of remembrance in the following order of preference: at the conclusion of the Vigil service; at a reception or luncheon following the Funeral Mass; before the Funeral Mass begins; following the prayers of committal at the cemetery; or prior to the final commendation and farewell at the Funeral Mass. If words of remembrance are allowed during the Funeral Mass, these should be brief (3 to 5 minutes in length) and the pastor MUST receive either an electronic or hard copy of what will be said the day before the Funeral Mass is scheduled to take place. There should be no exceptions to this requirement. Attached are the Remarks of Remembrance Guidelines for the Archdiocese of St. Louis. 10. Can the Rite of Committal be done at the church? No. As noted in the Order for Christian Funerals, The rite of committal may be celebrated at the grave, tomb, or crematorium.whenever possible, the rite of committal is to be celebrated at the site of committal, that is, beside the open grave or place of interment, rather than a cemetery chapel (204). The rite of committal may be celebrated in circumstances in which the final disposition of the body will not take place for some time, for example, when winter delays burial (109). It is NOT permissible for the rite of committal to be conducted at the Church because of clergy scheduling issues. Care must be taken when planning all aspects of the Funeral Liturgy. If for some reason a priest or deacon cannot be present for the rite of committal, the Order of Christian Funerals does provide that these brief prayers may be led by a lay minister who is properly trained and understands what is being done. A non- Catholic funeral director does NOT fulfill the requirement of a lay minister.
Page 4 11. What if a non-parishioner asks for a Funeral Mass? According to Canon 1177: 1. The funeral of any deceased member of the faithful should normally be celebrated in the church of that person s proper parish. 2. However, any member of the faithful, or those in charge of the deceased person s funeral, may choose another church; this requires the consent of whoever is in charge of that church and a notification to the proper parish priest of the deceased. When the deceased or the family choose another church, the right to choose exists, but the consent of the pastor must be obtained. It is the desire of Archbishop Carlson that pastors show themselves generous when a nonparishioner asks that a Funeral Mass be celebrated in a parish in which the deceased is not registered. Important Links: Office of Worship Memorandum on Instruction Ad resurgendum cum Christo regarding the burial of the deceased and the conservation of the ashes in the case of cremation Remarks of Remembrance Guidelines for the Archdiocese of St. Louis Questions and Answers for Eucharistic Exposition and Adoration These questions and answers can be found in the USCCB document Thirty-One Questions on Adoration of the Blessed Sacrament which was issued by the Bishop s Committee on the Liturgy in 2004. These selected questions/answers are reproduced here because of the lack of adherence to the norms regarding Eucharistic adoration and exposition of the Blessed Sacrament as detailed by the USCCB. 1. 15. May Extraordinary Ministers of Holy Communion be deputed to expose the Blessed Sacrament for adoration? Yes, such ministers may open the tabernacle and also, if suitable, place the ciborium on the altar or place the host in the monstrance. At the end of the period of adoration, they replace the Blessed Sacrament in the tabernacle. It is not lawful, however, for them to give the blessing with the sacrament (ICEL, Holy Communion and Worship of the Eucharist Outside Mass (HCW), June 21, 1973, 91) nor do they incense it.
Page 5 The ordinary minister for exposition of the eucharist is a priest or deacon. In the absence of a priest or deacon or, if they are lawfully impeded, an acolyte, another extraordinary minister of communion, or another person appointed by the local Ordinary may publicly expose and later repose the holy eucharist for the adoration of the faithful (Order for the Solemn Exposition of the Holy Eucharist 26). 2. 18. Couldn t the Eucharist be exposed always by building tabernacles of glass or tabernacles with small windows to see inside? No. The holy Eucharist is to be reserved in a solid tabernacle. It must be opaque and unbreakable (HCW, 10). 3. 23. What should be done when Mass is celebrated in the course of perpetual adoration? When Mass is celebrated in a chapel where the Blessed Sacrament is exposed, the Eucharist must be replaced in the tabernacle before the celebration of Mass begins (HCW, 83). Perpetual exposition is not allowed, however, when such reposition takes place more than twice a day (HCW, 88). 4. 24. In those places where perpetual adoration of the exposed Blessed Sacrament takes place, scheduling is often a great challenge. If a person misses an assigned hour for adoration of the exposed Sacrament, can a door or drape be erected so that the exposed Sacrament can be temporarily closed off from public view? No. The use of drapes or doors to shield the monstrance, even for a short period of time, is not the required reposition of the Blessed Sacrament. The Blessed Sacrament may never be left exposed when no one is present for prayer and adoration. Every effort should be made to ensure that there should be at least two people present. There must absolutely never be periods when the Blessed Sacrament is exposed and there is no one present for adoration (Responsum ad dubium received by the USCCB Committee on the Liturgy (July 1995), in Solemn Exposition of the Holy Eucharist, 37). If it is not possible to have an uninterrupted exposition because of too few worshipers, the Blessed Sacrament MUST be replaced in the tabernacle during the period which have been scheduled and announced beforehand. This reposition MAY NOT take place more often than twice during the day (cf. HCW, 88). 5. In order to enhance security, may the Blessed Sacrament be exposed behind a glass window?
Page 6 No. The Blessed Sacrament MUST be exposed in either a monstrance or ciborium and is usually placed on the altar for adoration. The exposition of the Blessed Sacrament behind a glass window in not the exposition envisioned by the rite. Such arrangements often result in the appearance of a glass tabernacle, which is forbidden. 6. What is some practical advice to make sure that all hours are covered during perpetual adoration of the Blessed Sacrament? This does not come from Thirty-One Questions on Adoration of the Blessed Sacrament, but it pertains to a strategy for ensuring that all hours are covered during perpetual adoration of the Blessed Sacrament. Perpetual exposition of the Blessed Sacrament in a parish requires an untiring resolve to carefully attend to all that is necessary for the security of the Blessed Sacrament and for the serenity of those who give themselves to this special form of prayer. It is essential that a core group of lay persons assume responsibility for attending to details on a daily basis. Members of this group will need to receive calls from persons who seek a substitute. The core group should be willing to guarantee that there will always be two persons present for adoration, even to the point of being willing to substitute themselves. A list of substitutes should be prepared containing the names of those who would substitute with advance notice and others willing to come at the last minute. This would ensure that there are always two persons present for adoration. It is not recommended that priests be relied upon for adoration either as substitutes or on a regular basis since they should not be prevented from answering calls for emergency administration of the Sacraments. Neither should staff from the parish office or rectory be relied upon to find or act as substitutes. Questions and Answers for the Order for Celebrating Matrimony The following answers are taken from the article: Turner, Paul. The Revised Marriage Rite: An Overview of Changes to the Liturgy. Pastoral Liturgy. November/December 2016, 4-7. 1. What are the options for the Entrance Procession? In the first form, the priest and ministers process to the door of the church, greet the bridal party, and they all process into the church.
Page 7 In the second form, the priest greets the couple after they have arrived at their place. Either form allows for flexibility. While the first form does not describe the order for the liturgical procession, the following order seems most appropriate: Prior to the liturgical procession it seems most appropriate for the following to process to their places: Grandparents Parents of the Groom Mother of the Bride with escort Liturgical Procession: Crucifix accompanied by candles, if available Servers Readers Priest and Deacon Wedding party (bridesmaids and groomsmen walking in pairs, including the Best Man and the Maid of Honor) Bride escorted by her father (or both parents) This arrangement expresses that the couple are the ministers of the Sacrament of Matrimony. There is more flexibility in the second form. This form allows for a variety of options for the couple and the priest to greet each other. The second form simply indicates that the couple and the priest all meet together, it does not specifically state how they get there. Therefore, if a couple wants a traditional bride s procession, the groom entering from the side, and the priest and other ministers entering from the sacristy, that is allowed. But, the couple could also decide to not have a formal procession and may simply take their places where they will be positioned for the liturgy. 2. What about the Entrance Chant? The rules which govern the Entrance Chant for any Mass also apply to the Nuptial Mass. Several options for the antiphons are proposed in the Roman Missal and the Order for Celebrating Matrimony, but these can be replaced by other antiphons and any appropriate song. If there is no sung music at the beginning, then the antiphon must be recited. This can either be done by the priest, reader, or a small group (choir). It would
Page 8 be best to put these words in the Nuptial Mass program so those in attendance can respond. 3. Is the Gloria required at the Nuptial Mass? The Gloria is included in the Nuptial Mass. This has been the case since the revision of the Roman Missal in 2011. The Gloria in excelsis is said according to the rubric of the Roman Missal, V. For the Celebration of Marriage. The Gloria IS SAID/SUNG in Nuptial Masses that occur during Advent and Lent. (Highlighting added). 4. What if the Nuptial Mass occurs on a Holy Day of Obligation, Solemnity, or All Souls Day? A Nuptial Mass that is celebrated on Sunday (permission required in the Archdiocese of St. Louis) or a Solemnity, utilizes the prayers and the readings of the day. One of the readings from the wedding liturgy can be substituted except on Christmas, Epiphany, Ascension, Pentecost, Corpus Christi, and any Holy Day of Obligation. Although not a Solemnity or Holy Day of Obligation, the same applies to weddings held on All Souls Day. 5. What Scripture readings are allowed? The Order of Celebrating Matrimony includes an expanded number of Lectionary readings that can be used at the Nuptial Mass, but almost all of these readings are included in the Lectionary (See Lectionary For Mass, Volume IV, #801-805). Non-Scripture readings are not permitted. 6. Are non-catholics able to proclaim the readings at the Nuptial Mass? If a Nuptial Mass is celebrated, then a Catholic should proclaim the readings. According to the General Introduction to the Lectionary for Mass: Liturgical tradition assigns responsibility for the biblical readings in the celebration of Mass to ministers: to readers and the deacon. But when there is no deacon or no other priest present, the priest celebrant is to read the Gospel and, when there is no reader present, all the readings (49). If the second or third form of celebration is chosen, which do not include a Mass, then non-catholics are able to proclaim the readings. In either case, all readers must be well prepared for the proclamation and believe in what they are proclaiming. They should be given the readings in advance in order to have ample time to prepare.
Page 9 7. Can a couple use a unity candle? In essence, the Unity Candle is not part of the Catholic celebration of matrimony. The symbolism of two becoming one, which the unity candle is to signify, is already present in The Consent (exchange of vows) and Giving of the Rings. If the couple desires to have a unity candle as part of their wedding celebration, the following options are most appropriate: 1. Rehearsal Dinner 2. Reception Important Links: Turner, Paul. The Revised Marriage Rite: An Overview of Changes to the Liturgy. Pastoral Liturgy. November/December 2016, 4-7. General Statements: Weekday Communion Services Every priest knows the great privilege of celebrating Mass on a daily basis. However, legitimate occasions arise when a priest cannot be available for daily Mass. These times would include times for priests to be away from the parish, such as retreats, workshops and vacations, as well as pressing pastoral needs and the weekly day off. These occasions when daily Mass cannot be celebrated necessitate a pastoral response for the benefit of both the priest and the faithful. The cancellation of a daily Mass, when known in advance, should be well published for the faithful, together with the schedule of Masses at nearby parishes. If a parish has more than one daily Mass, but for the legitimate occasions listed above, must cancel one of these, then the faithful should be encouraged to participate, when possible, at another scheduled Mass. When a daily Mass is cancelled, other laudable practices such as the Liturgy of the Hours presided over by a deacon, a Liturgy of the Word, or the communal recitation of the rosary should take its place.
Page 10 Aside from the legitimate occasions listed above, a Communion Service IS NOT to be scheduled on a regular weekly basis. Pastoral Questions Relating to the Anointing of the Sick Who is the proper minister of the Sacrament of the Anointing of the Sick? According to the General Introduction to Pastoral Care of the Sick, The priest is the only proper minister of the anointing of the sick. This office is ordinarily exercised by bishops, pastors and their assistants, chaplains of health-care facilities, and superiors of clerical religious institutes (Pastoral Care of the Sick (PCS) 8). Who is to be anointed? Recipients of the Anointing of the Sick. The General Introduction sets forth the norm that the anointing of the sick is intended for those of the faithful whose health is seriously impaired by sickness or old age (PCS 8). A person who is facing surgery may be anointed if the reason for the surgery is a serious illness (PCS 10). In addition, the elderly may be anointed if they have become notably weakened even though no serious illness is present (PCS 11). Children may be anointed if they have sufficient use of reason to be strengthened by this sacrament (PCS 12). For baptized Catholics who once had the use of reason and have subsequently lost it through unconsciousness, mental illness, or memory loss may be anointed if the person would have asked for it when they were in control of their faculties (PCS 14). What constitutes serious illness? The law does not specify what constitutes a serious illness but leaves this determination to those who are involved, especially a priest who is the minster of the sacrament. According to the General Introduction, a prudent or reasonably sure judgment, without scruple, is sufficient for deciding on the seriousness of an illness; if necessary a doctor may be consulted (PCS 8). In other words, a normal judgment is to be used by the priest in determining if the person is seriously ill and, if necessary, a physician may be consulted in helping the priest make his determination. In a footnote to paragraph eight referenced above, the word periculose has been carefully studied and rendered as seriously, rather than as gravely, dangerously, or perilously. Such a rendering will serve to avoid restrictions upon the celebration of the sacrament. One the one hand, the sacrament may and should be given to anyone whose health is seriously impaired; on the other hand, it may not be given indiscriminately or to any person whose health is not seriously impaired (PCS 8, footnote 8). According to Canon 1005, if there is any doubt about whether the person is seriously ill, the minister may anoint.
Page 11 Can the Sacrament of the Sick be repeated and how often? The Catechism of the Catholic Church notes that the Anointing of the Sick is not a sacrament for those only who are at the point of death. Hence, as soon as anyone of the faithful begins to be in danger of death from sickness or old age, the fitting time for him to receive this sacrament has certainly arrived (1514). If a person who received this anointing recovers his health, he can in the case of another grave illness receive this sacrament again. If during the same illness the person s condition becomes more serious, the sacrament may be repeated (1515). Thus, a person can be anointed during progressive stages of the same illness. Communal Celebrations of the Anointing of the Sick The Bishop s Committee on the Liturgy Newsletter maintains that the communal celebration of the Anointing of the Sick does not allow for indiscriminate anointing of all who are sick, but only of those who are seriously so (BCL, March 1974, PCS 108). It is for this reason, especially in the communal celebration of The Anointing of the Sick, the judgment about those who will be anointed should be predetermined. The celebrant should know who is to be anointed, having been involved in the judgment about the seriousness of the illness. Such a prearranged determination will allow the priest to properly catechize the persons to be anointed about the meaning and purpose of the sacrament. Also, those to minister to the sick or take part in a communal celebration but are themselves in good health may not be anointed out of solidarity with the sick. Such an abuse is to be avoided, since it weakens and destroys the meaning of anointing as a sacrament for the sick (BCL, March-April 1979, PCS 108). Purification of Sacred Vessels and Care and Cleaning of Altar Linens 1. Only priests, deacons, and instituted acolytes are permitted to purify sacred vessels (chalices, communion cups, ciboria). Please note the following from Redemptionis Sacramentum: The Priest after the distribution of communion purifies with a purificator. Where a deacon is present, he returns with the Priest to the altar and purifies the vessels. It is permissible for them to be purified by the Priest or Deacon immediately after Mass. Moreover a duly instituted acolyte assists the Priest or Deacon in purifying (119) (emphasis added).
Page 12 Lay people are no longer permitted to purify sacred vessels. 2. Can the Precious Blood be poured directly into the sacrarium? As is stated in Redemptionis Sacramentum: In accordance with what is laid down by the canons, one who throws away the consecrated species or takes them away or keeps them for a sacrilegious purpose, incurs a latae sententiae excommunication reserved to the Apostolic See (107). (See also, Canon 1367) 3. What is ritual purification and how are sacred vessels to be purified? Purification is an action that is performed by either the priest or deacon. It involves the pouring of water in the sacred vessels in order to cleanse them of loose particles of the Body of Christ and remove any remaining Precious Blood. There is a distinction between the ritual purification and the washing of sacred vessels. The ritual purification of the vessels that contains the Blessed Sacrament is not the same as the final washing. The ritual purification can only be done by a priest, deacon, or duly instituted acolyte. The final washing may be done by anyone with proper training on the care of sacred vessels. The water used in the purification of the sacred vessels is to be CONSUMED BY MOUTH because it contains traces of the Blessed Sacrament and is NOT to be placed in the sacrarium. A purificator is used to dry the sacred vessels. The sacred vessels may then be washed after the purification takes place. The procedure for the purification of sacred vessels is described in the GIRM 163: Upon returning to the altar, the Priest collects the fragments, should any remain, and he stands at the altar or at the credence table and purifies the paten or ciborium over the chalice, and after this purifies the chalice, saying quietly the formula Quod ore sumpsimus, Domine (What has passed our lips), and dries the chalice with a purificator. If the vessels are purified at the altar, they are carried to the credence table by a minister. Nevertheless, it is also permitted to leave vessels needing to be purified, especially if there are several, on a corporal,
Page 13 suitably covered, either on the altar or on the credence table, and to purify them immediately after Mass, after the dismissal of the people. 4. Please be sure that your parish adheres to The Care and Cleansing of Altar Linens as approved by the Committee on the Liturgy of the USCCB. a. Please note the following from Redemptionis Sacramentum: Let pastors take care that the linens for the sacred table, especially those which will receive the sacred species, are always kept clean and that they are washed in the traditional way. It is praiseworthy for this to be done by pouring the water from the first washing, done by hand, into the church s sacrarium or into the ground in a suitable place. After this a second washing can be done in the usual way (120). b. The linens set aside for use in the sacred liturgy should be beautifully and finely made, though mere lavishness and ostentation must be avoided (Book of Blessings 1344). c. Altar linens, including purificators, should be made of absorbent cloth and never of paper (emphasis added). d. The Care and Cleaning of Altar Linens in the Archdiocese of St. Louis as approved by the Committee on the Liturgy of the USCCB. Important Links: The Care and Cleaning of Altar Linens in the Archdiocese of St. Louis