Father Stephen A. Baumann at 1020 Montgomery Road, Altamonte Springs, FL 32714-7420 US - II. Lay Ministers

Lay ministers are also described in the new Institutio. They are to wear the alb or other vestment that is approved by the Conference of Bishops. (339) Chosen by the "pastor or rector of the church," they receive their ministry through a liturgical blessing or a temporary deputation. (107) Extraordinary Ministers of Holy Communion Extraordinary ministers of Holy Communion may be called forward by the priest only when a sufficient number of priests or deacons is not present. (162) First among those to be called forward are instituted acolytes, then those who have been commissioned as extraordinary ministers of Holy Communion, and last of all, those commissioned for the occasion. (162) The Institutio describes in detail the way in which such extraordinary ministers of Holy Communion exercise their ministry. At Mass, they assist only with the distribution of Holy Communion. Extraordinary ministers of Holy Communion come to the altar only after the priest has received Communion (162) and always receive from the priest the vessel which contains the Blessed Sacrament which they will distribute. (162) The distribution of consecrated hosts and the Precious Blood to sacred vessels is reserved to the priest or deacon. After Communion, the remaining consecrated wine is consumed by the deacon, or in his absence, by the priest. (163) The deacon or priest or instituted acolyte are likewise charged with the purification of sacred vessels immediately after Mass. (279) No provision is made for the purification of vessels by an extraordinary minister of Holy Communion. Readers The duties of the instituted reader are described as specific to him and "he alone ought to perform [them], even though ordained ministers may be present." (99) In the absence of an instituted reader, other truly qualified people may proclaim the scriptures, provided they have been carefully prepared. (101) The functions of the master of ceremonies (106), musicians, (103), sacristan (105) commentator (105), collectors and ushers/greeters (105) are likewise described. An expansion of the roles relating to the Word of God recalls that because the office of reading the Scriptures is a ministerial, not a presidential function, "the readings should be delivered by a reader, the Gospel being proclaimed by the deacon or by a priest other than the celebrant." (59) In the absence of a deacon, the reader, "wearing the appropriate vesture, may carry the Book of the Gospels slightly elevated" in the entrance procession. (194) Upon entering the sanctuary, he places the Book of the Gospels on the altar. Then, he takes up his position in the sanctuary with the other ministers. (195) The Lectionary, however, is never carried in procession. (120) Acolytes The instituted acolyte has "special duties" (98) which he alone ought to perform and which should ideally be distributed among several acolytes. (187) If an instituted acolyte is present, he should perform the most important functions, while the others may be distributed among several ministers. (187) These "special duties" are described in detail in 187-193, many of which are exercised only in the absence of a deacon, and include incensation of the priest and people at the preparation of the gifts (190), and administration of the chalice at communion.(191) Unlike other extraordinary ministers of Holy Communion, the instituted acolyte may help the priest or deacon cleanse the sacred vessels at a side table. (192) In the absence of an instituted acolyte, lay ministers may serve at the altar, assisting the priest or deacon. "They may carry the cross, candles, ashes, censer, bread, wine and water" or serve as extraordinary ministers of Holy Communion. (100) The Bishop may issue norms concerning the function of such altar servers. (107) The Congregation The revised Institutio significantly expands the section on gestures and postures at Mass, which "allow the whole celebration to shine with dignity and noble simplicity, demonstrating the full and true meaning of each of their diverse parts, while fostering the participation of all." (42) Thus greater attention needs to be paid to what is laid down by liturgical law and by the traditional practice of the Roman Rite, for the sake of the common spiritual good of the people of God rather than to personal inclination or arbitrary choice. The uniformity in posture to be observed by all taking part is a sign of the unity of the members of the Christian community gathered for the sacred Liturgy: it both expresses and fosters the spiritual attitude of those assisting. (42) The postures of the assembly are then described in detail, as in the previous Institutio. The new document, however, makes several minor adjustments to these directives, noting that the faithful stand from the invitatory, Pray that our sacrifice..., and not from the prayer over the gifts, as in the previous Institutio. (43) "Reasons of health" have been added to the list of exceptions when people may stand at the consecration (43) and the Institutio now directs that those standing at the consecration "ought to make a profound bow when the priest genuflects after the consecration." Finally, the new Institutio notes that "where it is the custom that the people remain kneeling from the end of the Sanctus until the end of the Eucharistic Prayer [as in the United States] this is laudably retained." (43) Two paragraphs define the meaning and practice of two primary gestures. Genuflection "which is made by bending the right knee to the ground, signifies adoration." Genuflection is reserved to "the Most Blessed Sacrament and to the Holy Cross, from the solemn adoration in the liturgy of Good Friday until the beginning of the Easter Vigil." (274) The priest genuflects three times during Mass: after the showing of the Eucharistic bread, the chalice and before communion. As in the previous Institutio, a genuflection is made by all the ministers upon arriving at and departing from the altar at the beginning and end of Mass if the tabernacle is located in the sanctuary, "but not during the celebration of Mass itself." (274) "Ministers who are carrying the processional cross or the candles bow their heads in place of a genuflection." (274) Bowing is seen as an expression of reverence and honor towards "persons or what represents those persons." (275) The revised Institution refers to two types of bows: a profound bow, and a bow of the head.

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