Question 38: What are the rules concerning the sacred vessels used at Mass?

Answer: The celebration of Mass is always enhanced by the use of the finest vessels, vestments and other objects. These should all be designed according to the artistic and cultural principles of "noble simplicity" and worthiness for the sacred rites. The gifts of skilled members of the community and the generosity of the people or specific donors can always provide the best for God.

The 2003 General Instructions for the Roman Missal (GIRM) §327-331 states, “Among the requisites for the celebration of Mass, the sacred vessels are held in special honor, especially the chalice and paten, in which the bread and wine are offered and consecrated, and from which they are consumed.

“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.

“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.

“As regards chalices and other vessels that are intended to serve as receptacles for the Blood of the Lord, they are to have bowls of nonabsorbent material. The base, on the other hand, may be made of other solid and worthy materials.

“For the consecration of hosts, a large paten may appropriately be used; on it is placed the bread for the priest and the deacon as well as for the other ministers and for the faithful.”

A glass or ceramic chalice is easily breakable and is thus excluded as also are chalices with cups made of absorbent material or material which deteriorates easily. Vessels of glass and ceramics are also less hygienic and cannot be cleaned adequately at the ablutions. Moreover, it may well be argued that a priest should never celebrate the Sacred Mysteries in vessels less worthy than those he would use at his own table. The contrived "poverty" of chalices made of wood or pottery seems to end up expressing only a lack of esteem for the Eucharist itself. On the other hand, the artistic use of such simple materials for other objects in worship can embody a "noble simplicity". But what has always distinguished the eucharistic vessels is that they are partly defined and identified as "sacred vessels" by being of significant material value. Secular vessels are never to be used for the Eucharist. Inaestimable Donum, (Instruction Concerning Worship of the Eucharistic Mystery) #16 reiterates this view, “Particular respect and care are due to the sacred vessels, both the chalice and paten for the celebration of the Eucharist, and the ciboria for the Communion of the faithful. The form of the vessels must be appropriate for the liturgical use for which they are meant. The material must be noble, durable, and in every case adapted to sacred use. In this sphere, judgment belongs to the episcopal conference of the individual regions.

“Use is not to be made of simple baskets or other recipients meant for ordinary use outside the sacred celebrations, nor are the sacred vessels to be of poor quality or lacking any artistic style.”

 Greater freedom pertains to the form and material of the paten, ciborium, pyx or monstrance. In contrast to the chalice, "they may be made of other materials which are locally considered valuable and appropriate for sacred use, such as ebony or hard woods". But the same principles of value and worthiness are important. A large paten is favored, but common sense would preclude a platter. It should be fashioned out of fine metal or some durable, valuable material and be clearly distinguished from a secular plate by sacred art. A shallow low ciborium may replace the paten. However, while it may be used in conjunction with the paten, the traditional ciborium would not seem appropriate to replace the main paten because it looks like a second chalice.

Guided by St. Paul, "one bread . . . one cup", the ideal is to use one chalice and one paten, especially at concelebrations. However this is not always possible. It seems preferable at a major concelebration to use a set of chalices of the same design, arranging them at convenient points on the altar, not necessarily around the main chalice on the corporal. Consecrating wine in a flagon or decanter does not seem to be a sound liturgical solution, both from a practical and a symbolic point of view. The practical advantages are offset by the problem of spilling the Precious Blood and of purifying the Flagon.

What is said of the one chalice also applies to the paten. Ideally there should be one paten, for the "one Bread". In practice at major celebrations other patens or ciboria are used. It is worth noting at this point that undue literalism in liturgical signs can lead to a precious mentality. Our people are not distracted by the number of sacred vessels on the altar.

The pyx used for taking the Eucharist to the sick should be of convenient proportions and designed so that it may be securely closed and easily purified. Traditionally it is kept in a small bag or wallet, lined with silk, with a cord or chain so that it may be discreetly carried around the neck.