Theology

The Eucharist - Source and Summit of Ecclesial Life: The Eucharist is the "source and summit of the Christian life." The other sacraments, and indeed all ecclesial ministries and works of the apostolate, are bound up with the Eucharist and oriented toward it. For the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ Himself, our Pasch. (CCC 1324)

The Presence of Christ: Four-fold Presence: Christ is always present in his Church, especially in its liturgical celebrations. He is present in the sacrifice of the Mass, not only in the person of his minister, "the same now offering, through the ministry of priests, who formally offered himself on the cross", but especially in the eucharistic elements. By his power he is present in the sacraments, so that when a man baptizes it is really Christ himself who baptizes. He is present in his word, since it is he himself who speaks when the Holy Scriptures are read in the Church. He is present lastly when the Church prays and sings, for he promised: "Where two or three are gathered together in my name, there I am in the midst of them" (Mt 18:20 ). (Sacrosanctum Concillium 7)

Real Presence of Christ in the Eucharist: The mode of Christ's presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as "the perfection of the spiritual life and the end to which all the sacraments tend." In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity of our Lord Jesus Christ, and therefore, the whole Christ is truly, really, and substantially contained" (Catechism of the Catholic Church 1374)

Participation in the Liturgy: Full, conscious and active participation: The Church earnestly desires that all the faithful be led to that full, conscious and active participation in liturgical celebrations called for by the very nature of the liturgy. Such participation by the Christian people as a "chosen race, a royal priesthood, a holy nation, God's own people" (1 Pet 2:9) is their right and duty by reason of their baptism. (SC 14)

This "full, active and conscious participation" demands several things of the Faithful, especially those desiring to serve the Church as Extraordinary ministers of the Eucharist. First, it demands the practice of one's faith publicly. This would include regular mass attendance, regularity of one's marriage in the Church, avoidance of public scandal, and observance of the precepts of the Church. Second, it demands an interior participation in the liturgy. This involves developing a relationship with the Lord, through prayer, through acts that foster humility, and by being willing to "wash the feet of others". Third, it demands listening to the word of God and keeping it. Christ is present in the words of Scripture. It is important to listen attentively to the word of God at Mass. The word of God leads the Faithful to the Sacrament. It is important to also spend time with the Scriptures outside of public worship. Fourth, active participation in the Liturgy has an exterior manifestation in the liturgy through singing. We sing the liturgy of thanksgiving and praise to God. Fifth, one can actively participate in the liturgy by serving the Church through ministry. There are many other ways in which the People of God can actively participate in the liturgy.

The collaboration of the Non-ordained Faithful in Pastoral Ministry: Indeed, "when necessary and expediency in the Church require it, the pastors according to established norms from universal law, can entrust to the lay faithful certain offices and roles that are connected to their pastoral ministry but do not require the character of Orders." ( Christifideles Laici 23) In this way, it is not merely one of assistance but of mutual enrichment of the common Christian vocation.

The non-ordained faithful already collaborate with the sacred ministers in diverse pastoral situations since: "This wonderful gift of the Eucharist, which is the greatest gift of all, demands that such an important mystery should be increasingly better known and its saving power more fully shared." Such liturgical service is a response to the objective needs of the faithful, especially those of the sick, and to those liturgical assemblies in which there are particularly large numbers of the faithful who wish to receive Holy Communion.

The canonical discipline concerning extraordinary ministers of Holy Communion must be correctly applied so as to avoid generating confusion. The same discipline establishes that the ordinary minister of Holy Communion is the bishop, the priest, and the deacon. Extraordinary ministers of Holy Communion are those instituted as acolytes and the faithful so deputed in accordance with canon 230.3 (Mysterio de Ecclesia, Practical Provisions, article 8).

Extraordinary ministers may distribute communion at Eucharistic celebrations only when there are no ordained ministers present or when those ordained ministers present at a liturgical celebration are truly unable to distribute Holy Communion. They may also exercise this function at Eucharistic celebrations where there are particularly large numbers of the faithful and which would be excessively prolonged because of an insufficient number of ordained ministers to distribute Holy Communion. (Immensae Caritatis, 1); (Inaestimabile Donum, 10)

Communion under both Kinds: Holy Communion has a more complete form as a sign when it is received under both kinds (consecrated bread and wine). For in this manner of reception a fuller light shines on the sign of the eucharist banquet. Moreover, there is a clearer expression of that will by which the new and everlasting covenant is ratified in the blood of the Lord and of the relationship of the eucharistic banquet to the eschatologica in the Father's kingdom. (GIRM 240)