Q:   The 3 oz. bottles of Holy Oils (Oil of the Sick, Oil of Catechumens, Sacred Chrism) do not meet our parish’s needs through the year.  Can the parish obtain more oil?

A:   Sacred Heart Co-Cathedral is the repository of the Holy Oils for the Diocese of Galveston-Houston.  Parishes are to refrain from taking larger quantity of the oils simply for display.  However, some of our parishes require more of the oils for the administration of the sacraments during the course of the year.  The parish representative for the Chrism Mass may bring larger vessels and receive additional oil following the Mass.  If parishes have a significant quantity of oil remaining before receiving the fresh oil they should consider receiving less oil following Chrism Mass.  Additional oil may be received from the Co-Cathedral during the course of the year if needed.  Priest may also bless additional quantities of Oil of the Sick and Oil of Catechumens is necessary.  Consecration of the Sacred Chrism is limited to the Bishop.  Parishes should not add additional oil to their supply of Sacred Chrism during the year, as additional Sacred Chrism is available from the Co-Cathedral upon request.

Q:   The rubrics for Holy Thursday refer to the washing of the feet of men.  Is it permissible to include women and can the number be more than 12?  Our parish would like to invite all in the assembly to participate.

A:   The BCL Newsletter addressed this issue in January 1998 (Volume XXXIV, page 1).  -- The rite of washing feet should be seen as more than a mime in which the washing of the disciple’s feet is reenacted. It is a rite in which the presiding priest so closely joins himself with Christ's act of perfect love, that the true nature of Christian love and discipleship is revealed. This is not just any act of service but is specifically a Gospel sign.  Through this gesture, the community is encouraged to follow more closely the one who “came not to be served but to serve and to give his life as a ransom for many" (Matthew 20:28).

And previously, the BCL Newsletter of February 1987 (Volume XXXIII, pages 53-54) offered an extended reflection on the significance of the Holy Thursday foot washing rite. It said in part:

“...Because the gospel of the mandatum read on Holy Thursday also depicts Jesus as the "Teacher and Lord" who humbly serves his disciples by performing this extraordinary gesture which goes beyond the laws of hospitality, the element of humble service has accentuated the celebration of the foot washing rite in the United States over the past decade or more.  In this regard, it has become customary in many places to invite both men and women to be participants in this rite in recognition of the service that should be given by all the faithful to the Church and to the world.  Thus, in the United States, a variation in the rite developed in which not only charity is signified, but humble service. 

While this variation may differ from the rubric of the Sacramentary which mentions only men ("viri selecti") it may nevertheless be said that the intention to emphasize service along with charity in the celebration of this rite is an understandable way of accentuating the evangelical command of the Lord, "who came to serve and not to be served," that all members of the church must serve one another in love.

The liturgy is always an act of ecclesial unity and Christian charity, of which the Holy Thursday foot washing is an eminent sign.  All should obey the Lord's new commandment to love one another with an abundance of love, especially at this most sacred time of the liturgical year when the Lord's passion, death, and resurrection are remembered and celebrated in the powerful rites of the Triduum.”

Q: Can anyone proclaim the Scriptures during a Mass or other liturgy?

A:   Not exactly.  Liturgical ministers serve a need.  As such, they are expected to have been properly trained and commissioned for service to the community.  The ministers should carry out the ministry competently for the building up of the Body.  Proclamation of the Gospel is reserved to a deacon or a concelebrating priest.  If none are present the priest presider then proclaims the Gospel.  A lector who has been trained for the ministry should proclaim the first and second reading.  Ministers as a rule are to be in good standing in the Church although there is no liturgical law requiring that they be confirmed nor is there any law regarding age.  However, because ministers are expected to be competent in carrying out the ministry assigned to them, they must be mature enough to adequately proclaim the Scriptures in the midst of the assembly. 

On some occasions, it may be appropriate for non-Catholics to proclaim the Scriptures during the celebration of a liturgy.  For example, during the celebration of Christian Marriage between a Catholic and a person of the Jewish faith, it may be that a lector of the Jewish faith would proclaim a Scripture passage from the Hebrew Scriptures (commonly referred to as the Old Testament).  These pastoral issues are best discussed with the pastor who will be able to make an appropriate judgment.

Q: Are there people who are specifically not allowed to be godparents?

A:   Godparents are called to be role models in the faith and, when serving as godparents for children, to assist the parents in handing on the faith of the Church to the child.  Canon Law requires only one godparent who must be an active practicing Catholic who is fully initiated, e.g., Baptized, Confirmed and brought to Eucharist.  If a Catholic has married, divorced and subsequently entered into a new marital relationship, this situation should be discussed with the appropriate pastoral staff member as there are many issues involved.  Godparents should be eighteen years of age although the pastor may make a judgment in this matter.

If two people are to be chosen as godparents, one must be male and the other female but they do not need to be married to each other.  A non-Catholic Christian may serve as a Christian witness for significant pastoral reasons.  This should be discussed with the pastor who will make an appropriate  judgment.

Q: Do all Catholic parishes celebrate Divine Mercy Sunday?

A:   Yes.  The Second Sunday of the Easter Season has been named Divine Mercy Sunday, however, there are no “special” prayers or readings assigned as the prayers and readings of that day already speak of God’s mercy.  It is for this reason that Pope John Paul II named this Sunday, Divine Mercy Sunday.

      Some parishes may schedule prayers and devotions on this Sunday in addition to regular celebration of the Mass.

Q: Is it permitted to celebrate the Rite of Marriage within Mass on Sundays or Solemnities?

A. Yes.  In the Rite of Marriage #11 we are instructed:

"Whenever marriage is celebrated during Mass, white vestments are worn and the wedding Mass is used.  If the marriage is celebrate on a Sunday or solemnity, the Mass of the day is used with the nuptial blessing and the special final blessing according to the circumstances.

The liturgy of the word as adapted to the marriage celebration, however, is a highly effective means of catechesis on the sacrament of marriage and its duties.  Therefore, when the wedding Mass may not be held, one of the readings from the texts provided for the marriage celebration (nos. 67-105) may be chosen, except from Holy Thursday to Easter, on the solemnities of Epiphany, Ascension, Pentecost, or Corpus Christi, or on holidays of obligation.  On the Sundays of the Christmas season and in Ordinary time, the entire wedding may be used in Masses that are not parish Masses."

“When a marriage is celebrated during Advent or Lent or other days of penance, the parish priest should advise the couple to take into consideration the special nature of these liturgical seasons.”

Q.  May the Rite of Marriage be celebrated during the Lenten season?

A.  Yes, however the Church instructs that the penitential nature of the season must be observed.

“When a marriage is celebrated during Advent or Lent or other days of penance, the parish priest should advise the couple to take into consideration the special nature of these liturgical seasons” (Rite of Marriage #11).

This will generally mean special attention to the choice of music and the liturgical environment.

Q:   What is the source document for the new changes in the distribution of Communion being implemented in the Diocese of Galveston-Houston?

A:   The document is titled Norms for the Distribution and Reception of the Holy Communion Under Both Kinds for the Dioceses of the United States of America.  This is a document of the United States Conference of Catholic Bishops and represents adaptations to the Roman Missal approved by Rome for use in the United States of America.  Printed copies are available in the Office of Worship in both Spanish and English.

Q: The “Norms for the Distribution and Reception of Communion Under Both Kinds” refers to reverent attire (cf. #29) but does not describe what is considered reverent.  Does the Diocese of Galveston-Houston have guidelines describing what is considered appropriate attire for liturgical ministers?

A: Yes.  On June 11, 1999, Bishop Fiorenza issued a “Eucharistic Instruction.”  Point #2 states:

“Extraordinary Ministers should be appropriately dressed when distributing Communion during the liturgy.  On several occasions I have directed that men, including young men, must wear a coat, and women modest dresses or pant suites.  This directive is to be observed even for Youth Masses.”

Q:   Is intinction an approved method of communion in the Diocese of Galveston-Houston?

A:   The preference in the United States is to more fully follow Jesus' invitation to "take and eat" and "take and drink.”  Based upon this the communion from the cup is the common and preferred practice in the United States.  Intinction, however, is a valid form of communion although it does not as fully embody Jesus' invitation.  The description of intinction in the “Norms” document states:

"the communicant, while holding the paten under the chin, approaches the priest who holds the vessel with the hosts and at whose side stands a minister holding the chalice. The priest takes the host, intincts the particle into the chalice and, showing it, says: 'The Body and Blood of Christ.' The communicant responds, 'Amen,' and receives the Sacrament on the tongue from the priest” (49).

Q: Are intinction sets allowed?

A:  Based upon the description of intinction found in the “Norms” document:

"The communicant, while holding the paten under the chin, approaches the priest who holds the vessel with the hosts and at whose side stands a minister holding the chalice. The priest takes the host, intincts the particle into the chalice and, showing it, says: 'The Body and Blood of Christ.' The communicant responds, 'Amen,' and receives the Sacrament on the tongue from the priest” (49). 

From this it is clear that there will be ministers of the plate and of the cup.  The practice of intinction sets arose in the late 60's and early 70's before sufficient numbers of ministers existed and the priest was unable to hold both the ciborium and the chalice at the same time.  With the service of deacons and extraordinary ministers of communion it is no longer the case that there are insufficient ministers to respond to Jesus’ invitation to take and eat, and take and drink.