Victor R. Claveau, MJ
While this is quite common in the U. S. today, the blessing of non-communicants is not authorized by the rubrics.[1] The blessing of those unable to receive Holy Communion is an unauthorized addition to the Mass. It was not practiced in the Tridentine liturgy and should not be practiced in the Novus Ordo of the Mass. The practice seems to have been tacitly accepted by many bishops who are aware of this nascent custom and have even participated in giving such blessings.
The GIRM §24 states: “Nevertheless, the priest must remember that he is the servant of the sacred liturgy, and that he himself is not permitted, on his own initiative, to add, remove or to change anything in the celebration of the Mass.”
Redemptionis Sacramentum (On certain matters to be observed or to be avoided regarding the Most Holy Eucharist) 31, also speaks on this matter:
“In keeping with the solemn promises that they have made in the Rite of Sacred Ordination and renewed each year in the Mass of the Chrism, let Priests celebrate ‘devoutly and faithfully the mysteries of Christ for the praise of God and the sanctification of the Christian people, according to the tradition of the Church, especially in the Eucharistic Sacrifice and in the Sacrament of Reconciliation.’ They ought not to detract from the profound meaning of their own ministry by corrupting the liturgical celebration either through alteration or omission, or through arbitrary additions.”
Recently, a document has appeared in several Internet sources, which indicate that the Holy See is tending toward a negative view of the practice. The document is a letter (Protocol No. 930/08/L) dated Nov. 22, 2008, sent in response to a private query and signed by Father Anthony Ward, SM, undersecretary of the Congregation for Divine Worship and Discipline of the Sacraments.
As a private reply the letter is not yet a norm with legal force and, as it makes clear, is not a definitive reply. However, it provides some valuable pointers on the legitimacy of this practice and the mind of the Holy See regarding it.
The letter said, “This matter is presently under the attentive study of the Congregation,” so “for the present, this dicastery wishes to limit itself to the following observations”:
“1. The liturgical blessing of the Holy Mass is properly given to each and to all at the conclusion of the Mass, just a few moments subsequent to the distribution of Holy Communion.
“2. Lay people, within the context of Holy Mass, are unable to confer blessings. These blessings, rather, are the competence of the priest (cf. Ecclesia de Mysterio, Notitiae 34 (15 Aug. 1997), art. 6, § 2; Canon 1169, § 2; and Roman Ritual De Benedictionibus (1985), n. 18).
“3. Furthermore, the laying on of a hand or hands — which has its own sacramental significance, inappropriate here — by those distributing Holy Communion, in substitution for its reception, is to be explicitly discouraged.
Archbishop Charles Chaput also addressed this issue in the Denver Catholic Register, Feb. 12, 2003:
“As members of the community move forward to receive Holy Communion during Mass, parents will often bring their small children along. Over the years, it has become a custom in many parishes for these children to receive a blessing. I don’t really know where this practice began, but it’s worth some reflection.
“Usually, the children in line will look up expectantly at the person distributing Holy Communion. The minister then responds by doing one of several things: He or she may pat the child’s head, or touch the head in a sign of blessing, or mark the child’s forehead with a sign of the cross. As warm and well intentioned as the gesture may be, in the context of the liturgy, the Communion procession really isn’t the time for a blessing of children or adults who are unable to receive Communion.
“Both children and adults can make a spiritual communion. They may come forward with their arms crossed and bow before the Eucharist. Then the priest, deacon or extraordinary minister could say to them kindly, “Receive the Lord Jesus in your heart.” This is not a blessing, but an invitation to worship, so no gestures are made.”
Baptized babies and young children who have not yet reached the age of reason, are living Saints. Blessing a Saint is totally unwarranted.
The entire congregation is blessed during the Concluding Rite; therefore, there is no reason to bless non-communicants.
The responsibility resides with the diocesan bishop: “It is the right of the Christian people themselves that their diocesan Bishop should take care to prevent the occurrence of abuses in ecclesiastical discipline, especially as regards the ministry of the word, the celebration of the Sacraments and sacramentals, the worship of God and devotion to the Saints” (GIRM §24).
[1] The word “rubrics” (from the Latin word rubber — “red”) refers to the directions printed in red in the Missal and the breviary and in the other official prayer books of the Church. These directions prescribe in great detail the ceremonies and actions to be performed by the priest and/or other participants in the various forms of worship such as the offering of Holy Mass and the administration of the sacraments. The red print is used mainly for clarity and distinction. Canon Law requires strict observance of the rubrics in the liturgical books for the celebration of the Mass, the recitation of the Divine Office and the administration of the sacraments.