Diocesan Sacramental Policies

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Criteria for the Administration of the Sacraments in the Chaldean Catholic Diocese of St. Thomas the Apostle in the United States

Letter of Bishop Francis on the Sacraments

Dear Brothers and Sisters in Christ,

I am pleased to be able to present to you the Criteria for the Administration of the Sacraments in the Chaldean Catholic Diocese of St. Thomas the Apostle in the United States. These policies work to better serve the faithful and the clergy of the Diocese as we work together to continue the Church’s universal mission of bringing Jesus Christ into the world.

The Sacraments are true encounters with our Lord and Savior, Jesus Christ. Jesus Christ is truly present in each of the seven sacraments as they were established by Him and have prevailed until the present day. It is Jesus Christ Himself who ministers to His people in the sacraments as he heals, nourishes, and anoints us.

In the sacraments of initiation – Baptism, Confirmation, and the Eucharist – we see more than mere symbols; we see a genuine encounter with the Lord Jesus. In the sacrament of Baptism, we see a transformation from an ordinary life to an extraordinary life in Christ, and we become children of God as soon as we emerge from the water. In the sacrament of Confirmation, we are confirmed with the gifts of the Holy Spirit – gifts that allow us to do the work of Jesus in our daily lives and to continuously grow in His love. In the Eucharist, we find the greatest treasure that has ever been given on earth and our greatest hope for heaven – as God decides to share His very life with us each and every time we meet and receive Him in the Most Blessed Sacrament.

In the Sacraments of Healing, we face the reality that we have all sinned in some way, whether it is against ourselves, our neighbor, or God. Jesus does not abandon us to live in our guilt, but has, instead, given us the great gift of being able to experience His mercy. In the sacrament of Reconciliation, we can reconcile and find forgiveness in the loving and merciful plan of God when we hear the voice of Jesus declare to us, “I absolve you from your sins.” In the sacrament of the Anointing of the Sick, we see Jesus entering into the mystery of suffering and death – not shying away from the difficult parts of human existence, but entering into the lives of the suffering and offering healing, consolation, and hope.

In the Sacraments of Matrimony and Holy Orders we see two sacraments that are very different in mission and nature, but are fundamental to the life of the Church, and indeed even to the world. They both mirror the presence of God among us.

The family is the primary foundation of human society. In the sacrament of Matrimony, husband and wife do not merely express a romantic relationship with one another, but they also express the faith that God has called them to with this love. It binds them to one another and entrusts them with that mission of life. The family begins to then mirror the image and nature of the Trinity of self-giving love.

In the sacrament of Holy Orders, men are conformed in their souls to the person of Jesus Christ, and in this mysterious sacrament, priests are able to serve the mission of the Church. Priests are called to live life as Jesus did – with an undivided heart and a complete devotion to God – so that when people see and come to know the priest, they will see and come to know Jesus Christ.

My friends, everything in the Church’s life comes from and returns to the sacraments. Let us continue to live our lives as dear children of our Mother Church, drawing strength and hope from Jesus Christ, the Good Shepherd.

Your Servant in Christ,

Most Rev. Francis Y. Kalabat

The Sacraments of Baptism and Confirmation

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

  1. For an infant or child who has not reached catechetical age to be baptized and confirmed lawfully, it is required that:
    • the parents, or at least one of them, or the person who lawfully holds their place, give their consent; and
    • there be a founded hope that the child will be brought up in the Catholic Church. If such a hope is truly lacking, the baptism and confirmation is, in accordance with the provision of particular law, to be deferred, and the parents advised of the reason for this (See CCEO 681 1,2).
  2. Arrangements for a particular baptism and confirmation are always made by the parents or legal guardians. This is ideally done in person, though it is understood that special circumstances may arise. Preparation for infant baptism and confirmation is to be understood in the context of a relationship, as an encounter between the parents, the family and the parish.
  3. It belongs to each parish to determine the suitable sacramental preparation required prior to the celebration of the sacraments of baptism and confirmation. Whatever process of sacramental preparation is determined; such programs should not be excessive or overly demanding, providing simply for the need for sacramental catechesis for those presenting the child for baptism and confirmation. Allowance should be made in terms of participation in sacramental preparation for parents presenting a second or third child for baptism and confirmation.
  4. If they are not already doing so, parents or legal guardians are to be invited and urged to return to a regular participation in the Sunday Eucharist and to attend whatever sacramental preparation the parish may have determined. Depending on their availability, godparents too must be invited to join the parents or legal guardians in the preparation program.
  5. Under no circumstances is the marital status of the parents to preclude the baptism and confirmation of their child, provided that they are receptive to the invitation to attend the preparation program and have a firm intention to raise their child in the Catholic Church to the best of their ability. When parents are not married, or are in an irregular marital situation, or not practicing their faith, it is advisable to encourage them to take the first steps in re­establishing a relationship with their parish community. This is an opportunity and not a condition.
  6. Godparents for infant baptism and confirmation must be:
    • appointed by the parents or legal guardian, or failing these, by the minister of the sacrament; to be appointed the person must be suitable for this role and have the intention of fulfilling it;
    • not be less than fourteen years of age, unless the pastor or the minister of the sacrament considers that there is a just reason for an exception to be made;
    • belong to the Catholic Church, who has been initiated in the three sacraments of baptism, chrismation with holy Myron and the Eucharist, and who lives a life of faith which befits the role to be undertaken; (CCEO 685 1, 693)
    • not labor under a canonical penalty; and
    • not be either the father or the mother or spouse of the person to be baptized and confirmed (CCEO 685, 693).
    • for a just cause, it is permitted to admit the Christian faithful of another Eastern non-Catholic Church to the function of a sponsor, but always at the same time with a Catholic Sponsor. (See canon CCEO 685 3)
    • Protestants are not allowed to be sponsors. They may stand with the legitimate sponsor but cannot officially be godparents.

Based on these criteria, parents select the godparents for their child. The appropriate notation of this fact should be made in the register of baptism and confirmation.

  1. The baptism and confirmation of a child is to be recorded in the parish’s register of baptism and confirmation.
  2. Celebrants of baptism and confirmation from outside of the Chaldean Diocese of St. Thomas must contact the Chancery beforehand and comply with the screening protocols established for all priests and clergy seeking to minister in the Diocese on an occasional basis.

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

  1. “Catechetical age” is presumed to be (+7) years of age. As CCEO canon 909 §2 states; “Before the completion of the seventh year a minor is called an infant and is held to be incompetent; with the completion of the seventh year one is presumed to have the use of reason.”
  2. According to the general law of the Church, a child who has reached the age of reason and is of catechetical age, and whose parents or legal guardians desire he/she be baptized and confirmed is to be prepared to celebrate the sacraments of baptism, confirmation and first communion, which are conferred at one and the same celebration (CCEO 675 §2). Under no circumstances may the sacraments of initiation be divided or separated when celebrated with a child of catechetical age.
  3. A child of catechetical age may request baptism and confirmation of his own initiative; however, until the child reaches the age of 18, the pastor should always seek the consent of the parents or legal guardians before acceding to this request. Consideration needs to be given as to how the child may be supported in living out the Catholic faith by the parish, family, godparents and other mentors.
  4. A suitable preparation program in the parish would ideally involve the child’s parents or legal guardians.
  5. The full initiation of a child of catechetical age is to be recorded in the parish’s register of baptism and confirmation.

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

  1. Children who have been validly baptized in another Church or Christian ecclesial community (Protestant), who desire to receive confirmation, first penance and first communion, must first be received into full communion with the Catholic Church. Before acceding to such a request, the pastor must always seek the consent of the child’s parents or legal guardians. Consideration needs to be given as to how the child may be supported in living out the Catholic faith by the parish, family, godparents and other mentors.
  2. A document attesting to a valid baptism in another Church or Christian ecclesial community must be presented on behalf of a child seeking to be received into full communion with the Catholic Church.
  3. Children from the separated Eastern Churches (i.e., Orthodox Churches) are fully initiated at the time of baptism; that is, they receive baptism, chrismation and Eucharist in one ceremony. Since these sacraments are valid, they are not repeated when a child from such a Church comes into full communion with the Catholic Church. They are to participate in a program similar to that provided by the parish for children of catechetical age preparing for full initiation. Following such catechetical formation, they celebrate the first penance and first communion. Therefore, in these instances no liturgical rite is required, but simply a profession of Catholic faith.
  4. A suitable preparation program in the parish may involve the child’s parents or legal guardians.

The reception of children into full communion with the Catholic Church is to be recorded in the parish’s Register of Baptism and Confirmation.

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

  1. Adults who have been validly baptized in another Church or Christian ecclesial community (Protestant),[1] who desire to receive confirmation, first penance and first communion, must first be received into full communion with the Catholic Church. Consideration needs to be given as to how the adult may be supported in living out the Catholic faith by the parish, family, godparents and other mentors. Profession of Faith (See Appendix I) must be included in the Liturgical Rites, as they are being received into the Catholic Church.
  2. A document attesting to a valid baptism in another Church or Christian ecclesial community must be presented on behalf of the adult seeking to be received into full communion with the Catholic Church.
  3. Adults from the separated Eastern Churches (i.e., Orthodox Churches) are fully initiated at the time of baptism; that is, they receive baptism, chrismation and Eucharist in one ceremony. Since these sacraments are valid, they are not repeated when an adult from such a Church comes into full communion with the Catholic Church. They are to participate in a program similar to that provided by the parish for others preparing for full initiation. Following such catechetical formation, they celebrate the first penance and first communion. Therefore, in these instances no liturgical rite is required, but simply a profession of Catholic Faith (See Appendix I).
  4. A suitable preparation program in the parish may involve the adult’s parents or legal guardians.
  5. The reception of adults into full communion with the Catholic Church is to be recorded in the parish’s Register of Baptism and Confirmation.

[1] This does not include Mormons (Church of Latter-Day Saints), Jehovah’s Witnesses, Unitarians, and similar communities as their baptism is not recognized by the Catholic Church.

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

  1. Confirmation is always celebrated with baptism
  2. In case of an emergency Baptism, Confirmation can be differed to a later time.
  3. Children who have been baptized in another Christian denomination are not automatic candidates for the sacrament of confirmation. If they wish to enter into a full communion with the Catholic Church, then after consultation with their parents or legal guardians and their consent having been obtained, they are to be given appropriate catechetical preparation; once they are prepared, they are to make a Profession of Faith, receive confirmation and their first communion in one celebration. This may take place during the parish First Communion liturgy or at another suitable time.
  4. Chaldean Catholic children who have been baptized and confirmed are not to be “re-confirmed” under any circumstance.
  5. Chaldean Catholic children or adults who have been baptized in Latin Churches must be confirmed as soon as possible. If they have reached the age of reason then they are to be given appropriate catechetical preparation before the ceremony. The celebration of Confirmation is to be recorded in the parish’s Register of Baptism and Confirmation.

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

I, (Name), with firm faith believe and profess each and everything that is contained in the Symbol of faith, namely:

I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made.

For us and for our salvation he came down from heaven, and by the Holy Spirit was incarnate of the Virgin Mary, and became man. For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end.

I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets. I believe in one, holy, catholic and apostolic Church. I confess one baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come. Amen.

With firm faith, I also believe everything contained in the word of God, whether written or handed down in Tradition, which the Church, either by a solemn judgment or by the ordinary and universal Magisterium, sets forth to be believed as divinely revealed.

I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals.

Moreover, I adhere with religious submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not intend to proclaim these teachings by a definitive act.

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

In reference to the baptism of infants, canon 681, §1, 2˚ directs that “for an infant to be baptized licitly it is required [ … ] that there be a founded hope that the child will be educated in the Catholic Church [ … ].” The canon goes on to state that if such hope is truly lacking, the baptism is to be deferred and the parents advised of the reason for this action.

What actually constitutes a “founded hope” has been the cause of much debate. It has led to problems and misunderstandings concerning the delaying and refusing of infant baptism. It is important, therefore, that those in pastoral ministry, particularly pastors, have a correct understanding of this elemental criteria or condition for the lawful administration of infant baptism.

Is this “founded hope” absolute certainty in which all possible doubt as to the truth of the fact and the unreality of the contrary is entirely excluded? Or is it moral certitude, which bases its conclusion concerning the matter at hand only on the verifiable facts that are immediately available? In effect it is neither. To suggest that a “founded hope” means absolute certainty is too demanding an interpretation, going beyond the intention of the law as expressed in the wording of the canon; and even moral certitude is far more demanding that the minimum requirement of a “founded hope”, a hope with a sound basis in reality.

The most exact interpretation of this phrase is given in the 1980 Instruction on Infant Baptism, wherein it is stated that it is “any assurance giving a founded hope that the children will be brought up in the Christian religion is considered sufficient” (no. 31; italics added). The offering of such assurances is, according to the Instruction, one of the two principles governing pastoral action regarding infant baptism.

Assurances must be given that this gift will be able to grow through a genuine education in faith and in Christian living, that the sacrament may attain its full “truth”. As a rule, these assurances are given within the Christian community. If, on the other hand, these assurances are not in reality serious, that fact can be reason for postponing the sacrament (no. 28).

Since the gift of the blessings of baptism for infants must not be put off, it is essential that those responsible for meeting and preparing parents for the baptism of their child be aware of what particular circumstances would positively exclude the assurance of a “founded hope”. Not all or even most of the situations and circumstances encountered in those parents presenting a child for baptism would necessarily negate the requirement of a “founded hope” needed for infant baptism. Realities such as the fact that the parents are non-practicing believers does not as a general rule constitute a reason for refusing baptism. Nor does the fact that parents are in an irregular marriage situation authorize an automatic refusal of baptism. And even less does the fact that parents are not “registered” in the parish create a ground for denying the baptism of their child. Baptism may be delayed only when there is no “founded hope” that the child will be raised in the Catholic faith. For example, both parents are non-Catholics and they want the child baptized merely for later enrollment in the Catholic school where the education is thought to be superior. Or again where the parents are non-practicing Catholics and will not in any way guarantee that they will raise the child in the Catholic faith but intend to let the child make up his or her own mind later, and they are seeking to have the child baptized now merely to please their own parents; in such a case, baptism should be delayed until at least one parent will agree to the child’s Catholic upbringing, or at least until the parents agree to allow someone else to assume this responsibility.

It may happen that godparents, or a grandparent, or another person will see to the child’s Catholic upbringing, and the parents do not object. In such a case there is a “founded hope”, a hope based on a reasonable assurance that the child will be brought up in the Catholic faith.

Because of the necessity of baptism for salvation (CCC, no. 846. Canon CCEO 675, 1), the Church’s legislation favors baptizing an infant rather than refusing the sacrament; for this reason, in cases of doubt as to the sufficiency of the required “founded hope”, infants should always be baptized. Consequently, the consistent deferral of baptism by those engaged in pastoral ministry should not be the norm, and where it is done, pastoral support and formation should be offered to the parents in order that, in time, they will be able to supply the assurance called for in the law and proceed to the celebration of their child’s baptism. The outright denial of baptism to an infant must be understood as an exception and prescribed only for the gravest of reasons.

In order to provide a useable and practical resource for those engaged in pastoral ministry, the following notes on particular cases in reference to infant baptism and the necessity of a “founded hope” are offered as a guideline.

  • If the parents are non-believers, the pastor is to persuade them not to have their child baptized by pointing out that their request is not logical and not consistent with their own consciences.
  • If the parents have but a minimal faith, and there is hope that with dialogue, instruction and pastoral support one, if not both, of the parents’ faith will grow, the pastor should baptize the child. If this does not happen, or there is even no willingness to enter into any process of faith development, then the pastor will persuade them to delay their child’s baptism by appealing to their sincerity of motive and search for the truth. In all cases, the pastor should discuss the situation with others on the pastoral team, where this is applicable, or some other diocesan authority.
  • If the parents are believers but non-practicing Catholics, the pastor cannot deny the sacrament for the sole reason of their not attending Mass on Sunday. If the parents do not accept an individual or group preparation for baptism, the pastor should suggest that their child’s baptism be postponed. However, he should not oppose their request unless he has serious doubts about the existence of their faith or about their child being raised in the practice of the Catholic faith.
  • If the parents are living in an irregular marriage situation (common law, or civil marriage after divorce, or same sex couple, etc), the pastor cannot automatically refuse the child’s baptism. If at least one parent is a believer, the request cannot be denied even though neither of them attends Sunday Mass or if both of them have seemingly become indifferent to the Christian faith. The pastor will seek guidance from others on the pastoral team, where this is applicable, or some outside diocesan authority, while paying particular attention to the parents’ situation. Parents who are living in an irregular situation, such as common law, and are free to marry should be encouraged to regularize their situation if possible. However, this should not be a pre-condition for the baptism of the child.
  • If neither parent can vouch for their Christian faith, it is then possible that the godparents or some other person connected to the parents can compensate for their lack of faith. If the parents accept to entrust their child’s Christian education to the godparents or some other person and if this endeavor has a good chance to succeed, the pastor cannot deny baptism. The godparents or others who are accepting to supply for the faith of the parents and offer the “founded hope” of a Catholic upbringing for the child would then participate in the preparation for the sacrament.

The Sacrament of the Eucharist

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

“In the Divine Liturgy through the ministry of the priest acting in the person of Christ over the offering of the Church, there is perpetuated in virtue of the Holy Spirit, that which the Lord Jesus Himself did at the Last Supper, Who gave to the disciples His body on the Cross offered for us and His Blood poured out for us, establishing the true and mystical sacrifice, by which the bloody sacrifice of the Cross is commemorated with the action of grace, is actuated and shared by the Church both as an offering and as a communion to signify and perfect the unity of the people of God in the building up of His Body which is the Church..” (Cf. CCEO, c. 698).

PREAMBLE

  1. “The Christian faithful are to hold the Most Holy Eucharist in highest honor, taking an active part in the celebration of the most august sacrifice, receiving this Sacrament most devoutly and frequently, and worshiping it with the highest adoration. In explaining the doctrine about this Sacrament, pastors of souls are to teach the faithful diligently about this obligation.”
  2. “The Eucharistic celebration is the action of Christ himself and the Church. In it, Christ the Lord, through the ministry of the priest, offers himself, substantially present under the species of bread and wine, to God the Father and gives himself as spiritual food to the faithful united with his offering.”
  3. “In the Eucharistic gathering the people of God are called together with the Bishop or, under his authority, a presbyter presiding and acting in the person of Christ. All the faithful who are present, whether clerics or laity, unite together by participating in their own way according to the diversity of orders and liturgical functions.”
  4. “The Eucharistic celebration is to be organized in such a way that all those participating receive from it the many fruits for which Christ the Lord instituted the Eucharistic sacrifice.”
  5. The conciliar Constitution Sacrosanctum Concilium encourages the faithful to take part in the Eucharistic liturgy not “as strangers or silent spectators,” but as participants “in the sacred action, conscious of what they are doing, actively and devoutly.” (156). Active participation by the laity is to be encouraged.
  6. At the same time, it should be noted that: “Active participation in the Eucharistic liturgy can hardly be expected if one approaches it superficially, without an examination of his or her life. This inner disposition can be fostered, for example, by recollection and silence for at least a few moments before the beginning of the liturgy, by fasting, and when necessary, by Sacramental confession. A heart reconciled to God makes genuine participation possible.”
  7. “Christian liturgy is never just an event organized by a particular group or set of people or even by a particular local Church. Mankind’s movement toward Christ meets Christ’s movement toward men. He wants to unite mankind and bring about the one Church, the one divine assembly, of all men … the communion of all who worship in spirit and in truth.… Christian liturgy is a liturgy of promise fulfilled, of a quest, the religious quest of human history, reaching its goal. But it remains a liturgy of hope.… Christian liturgy is liturgy on the way, a liturgy of pilgrimage toward the transfiguration of the world, which will only take place when God is ‘all in all.’ (Pope Benedict XVI)
  8. “There are not two liturgies, one on earth and one in heaven. There is one liturgy, on earth and in heaven. The liturgy of the Church is the heavenly liturgy as it is practiced on earth, and it is crucial to restore this eschatological dimension to our practice of liturgy. In the liturgy we do what the angels do, namely, lose ourselves in a joy that erupts in praise. In the liturgy joy emanates when the Church receives her beloved” (Scott Hahn).

GENERAL PRINCIPLES

  1. The Church teaches that the faithful have a serious obligation to participate in the celebration of the Mass on all Sundays and Holy Days of Obligation, which can be found in the annual Diocesan calendars. (Cf. CCEO, cc. 880-881; CCC, nos. 1389, 2180-2182).
  2. “The Eucharistic celebration is to be carried out in a sacred place, unless in a particular case necessity requires otherwise; in which case the celebration must be in a fitting place.” (Cf. CCEO, c. 705, §1).
  3. To celebrate Mass in a private chapel, outdoors or in any public place, the permission of the Bishop is required.
  4. With the approval of the Bishop, in consultation with the proper pastor, Mass may be celebrated in a private home for a family or small group.
  5. Bishops, priests, deacons, religious, catechists, teachers and parents all share a sacred responsibility of leading the faithful and themselves to a deeper awareness of the importance of the Eucharist in the life of the People of God.
    • This responsibility includes instruction in the prayers and rubrics of the Mass; training of those who serve as altar servers, lectors, gift-bearers, ushers, musicians, etc;
    • Encouragement of Eucharistic devotion, e.g. exposition of the Most Holy Sacrament, Eucharistic Benediction, visits to the Blessed Sacrament, devotion to the Sacred Heart; and catechesis on the importance of God’s word in the liturgy. This cannot be limited to the Sodalities at the different parishes

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

CANDIDATES

  1. Ordinarily, candidates for First Penance and First Eucharist need to participate in regular parish based religious education.
  2. Candidates for First Holy Communion must be at least in grade three.
  3. Candidates for First Eucharist will have made sacramental confession before receiving this Sacrament.

PARENTS

  1. Parents are to be carefully instructed on the meaning and theology of the Most Holy Eucharist.
  2. Parents, having chosen to begin the process of Christian initiation in the lives of their children through Baptism, are the primary teachers in the preparation of the celebration of First Communion.

PREPARATION FOR THE SACRAMENT

  1. The administration of the Eucharist to children requires that they have sufficient knowledge and careful preparation so that they understand the mystery of Christ according to their capacity and are able to receive the Body of Christ with faith and devotion.
  2. In danger of death, the minimal requirements for the reception of First Eucharist are present when a child expresses the desire for the Eucharist and is able to distinguish it from ordinary bread.
  3. The careful preparation required is more than the intellectual preparation; it includes formative experiences in faith such as are promoted by attendance at weekly Mass even before the children receive the Most Holy Eucharist.
  4. Every parish has the responsibility of assisting the parents in this role by providing parish programs that include both the theological understanding of the Eucharist and the practical preparation of children to participate in the celebration of it.
  5. Texts for First Eucharist must be on the USCCB Conformity Listing of Catechetical Texts and Series to be used to assist in this preparation process.
  6. Proper preparation for a minimum of six months for full participation in the Eucharist should include:
    • Familiarity with, and opportunities to participate in, the whole Eucharistic rite as the central act of worship. Mass need not be memorized by the students.
    • Instruction in the options permitted by the Church for the reverent reception of the consecrated hosts and precious blood.
    • A deepening awareness of the activity of Father, Son and Holy Spirit in our lives.
    • A basic understanding of Salvation History highlighted by the gifts of Jesus in his life, death and resurrection.
    • An understanding of the Church’s faith in Christ’s continued presence in the Eucharist, as well as in the Christian assembly and His Word.
  7. Any fee charged for preparation for First Eucharist should not exceed the cost of consumable materials. No person can be denied the opportunity to prepare for the Sacrament because of an inability to pay.
  8. Children whom the parish priest has determined to be insufficiently prepared should not come forward to receive the Holy Eucharist.
  9. The parish should provide continued formation in the Eucharistic mystery, and opportunities for children and families to celebrate the Eucharist often together.

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

  1. Only a validly ordained priest with faculties can celebrate the Liturgy of the Eucharist.
  2. The celebration of the Eucharist must follow liturgical rites that have been approved by the Bishop and the Chaldean Synod.
  3. Any possible deviation or addition to the Rite must be approved by the Bishop.
  4. In times of extreme need, Communion Services can be performed by deacons, sub-deacons or approved lay ministers. Approval from the Bishop must be attained beforehand.  It is absolutely forbidden to have a spontaneous Communion Service.

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

  1. “A person who has already received the Most Holy Eucharist can receive it a second time on the same day only within the Eucharistic celebration in which the person participates, without prejudice to the prescript of can. 708, concerning Viaticum.’ (Cf. CCEO, c. 711).
  2. “A person who is to receive the Most Holy Eucharist is to abstain for a reasonable amount of time before Holy Communion from any food and drink, except for only water and medicine. This is so to experience a hunger for Christ (Cf. CCEO, c. 713, §2).
  3. “The elderly, the infirm and those who care for them can receive the Most Holy Eucharist even if they have eaten something within the preceding hour.’ (Cf. CCEO, c. 713, §2).
  4. Catholics conscious of mortal sin must celebrate the Sacrament of Penance before receiving Holy Communion. (Cf. CCEO, c. 711; CCC, 1385).
  5. Particular attention is to be given to canon 671 which establishes the norms for the participation in liturgical worship or in the administration of the Sacraments by persons belonging to different Christian denominations that are not in full communion with the Catholic Church. The canon reads as follows:
    • Catholic ministers administer the Sacraments licitly to Catholic members of the Christian faithful alone, who likewise receive them licitly from Catholic ministers alone, without prejudice to the prescripts of §2, §3, and §4 of this canon.
    • Whenever necessity requires it or true spiritual advantage suggests it, and provided that danger of error or of indifferentism is avoided, the Christian faithful for whom it is physically or morally impossible to approach a Catholic minister are permitted to receive the Sacraments of Penance, Eucharist, and anointing of the sick from non-Catholic ministers in whose Churches these Sacraments are valid.
    • Catholic ministers administer the Sacraments of Penance, Eucharist, and Anointing of the Sick licitly to members of Eastern Churches which do not have full communion with the Catholic Church if they seek such on their own accord and are properly disposed. This is also valid for members of other Churches which in the judgment of the Apostolic See are in the same condition in regard to the Sacraments as these Eastern Churches.
    • If the danger of death is present or if, in the judgment of the diocesan bishop or conference of bishops, some other grave necessity urges it, Catholic ministers administer these same Sacraments licitly also to other Christians not having full communion with the Catholic Church, who cannot approach a minister of their own community and who seek such on their own accord, provided that they manifest Catholic faith in respect to these Sacraments and are properly disposed.”
    • For the cases mentioned in §2, §3, and §4, the diocesan bishop or conference of bishops is not to issue general norms except after consultation at least with the local competent authority of the interested non-Catholic Church or community.
  1. The easiest manner to give Communion under both species is by intinction.
    • This can be done keeping in mind there is no danger of the sacred species being profaned.
    • Proper ciboria must be provided.
    • Proper preparation of the ministers must be made.
    • The faithful who only wish to receive the Body, can do so by hand. The faithful have the right to only receive the Body without the Blood.
    • The communicant approaches the priest who holds a vessel with the sacred particles, a minister standing at his side holding the chalice. The priest takes a host, dips it partly into the chalice, and showing it, says, “the Body and Blood of Christ.” The communicant responds, “amen” and receives the Sacrament in the mouth from the priest.
    • Holy Communion by intinction requires the use of a communion plate (paten) to be held under the chin.
  2. Any pastor/administrator who wishes to give the chalice during Communion are free to do so keeping in mind the following:
    • The chalice should not be ministered to lay members of Christ’s faithful where there is such a large number of communicants that it is difficult to gauge the amount of wine for the Eucharist.
    • The same is true wherever access to the chalice would be difficult to arrange.
    • Wherever there is not an adequate number of sacred ministers or extraordinary ministers of Holy Communion with proper formation.
    • Consuming the Precious Blood from the chalice must never be forced upon the people.
  3. Christ’s faithful may wish to receive the Eucharist kneeling or standing.
  4. The option of receiving the Eucharist on the tongue or in the hand is the choice of the communicant, except when pastoral necessity requires that Holy Communion be given on the tongue.
  5. “The communicant, including the extraordinary minister of Holy Communion, is never allowed to self-communicate.” (USCCB Norms for Distribution and Reception of Holy Communion Under Both Kinds in the USA, 50).

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

The love and care with which the Most Holy Eucharist is handled helps to bring together the faithful so we can truly know “It is the Lord.” (John 21:7). The privilege of distributing Holy Communion, whether the Sacred Host or the Precious Blood, is not simply a ministry among many others, as important as others may be – distributing Holy Communion is a great service to the Church and our brothers and sisters in the family of God. For this reason, since participation in this ministry is a privilege and not a right, prayer and preparation are required, and the selection process is a bit more intentional and thorough.

GENERAL PRINCIPLES

  1. The only minister who can confect the Sacrament of the Eucharist in persona Christi is a validly ordained Priest.’
    • Hence, the name ‘minister of the Eucharist’ belongs properly to the Priest alone.
    • By reason of their sacred ordination, the ordinary ministers of Holy Communion are the Bishop, the Priest and the Deacon,
  2. In addition to the ordinary ministers there is the formally instituted sub-deacon, who by virtue of his institution is an extraordinary minister of Holy Communion even outside the celebration of Mass.
  3. An extraordinary minister of Holy Communion may be used only when pastoral necessity and insufficiency of ordained ministers require that help be obtained for distribution of Holy Communion.
  4. Therefore, if by reasons of real necessity prompt it, another lay member of Christ’s faithful may also be delegated by the diocesan bishop. These would be Extraordinary ministers of Holy Communion.  They must fulfill requirements listed in the Code of Canon Law for sacramental sponsors. (Cf. CCEO, c. 685, 693
    • An appropriate formula of blessing may be used for the occasion of creating Extraordinary ministers of Holy Communion.
    • This act of appointment, however, does not necessarily take a liturgical form, nor, if it does take a liturgical form, should it resemble sacred Ordination in any way.
    • Finally, in special cases of an unforeseen nature, permission can be given for a single occasion by the Priest who presides at the celebration of the Eucharist.
  5. The function is to be understood strictly according to the name by which it is known, that is to say, that of extraordinary minister of Holy Communion, and not ‘special minister of Holy Communion’ nor ‘extraordinary minister of the Eucharist’, nor ‘special minister of the Eucharist’, by which names the meaning of this function is unnecessarily and improperly broadened.’
  6. If there is usually present a sufficient number of sacred ministers for the distribution of Holy Communion, extraordinary ministers of Holy Communion may not be appointed.
    • The extraordinary minister of Holy Communion may administer Communion only when the priest and deacon are lacking, when the priest is prevented by weakness or advanced age or some other genuine reason
    • When the number of faithful coming to Communion is so great that the very celebration of Mass would be unduly prolonged. This, however, is to be understood in such a way that a brief prolongation, considering the circumstances and culture of the place, is not at all a sufficient reason.’
  7. It is never allowed for the extraordinary minister of Holy Communion to assign anyone else to administer the Eucharist, as for example a parent or spouse or child of the sick person who is the communicant.

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

  1. The need for such extraordinary ministers of Holy Communion should be presented to the Bishop by the local pastor/administrator or by the chaplain of an institution.
    • They must have completed their eighteenth year;
    • Be a Catholic who has received the Sacrament of Confirmation;
    • Leads a life of faith in keeping with the function to be undertaken;
    • Not bound by any canonical penalty legitimately imposed or declared;
    • Be reverential, respectful of his or her Catholic faith and the Most Blessed Sacrament; and of good moral character.
  2. The Bishop’s permission is to be sought to select and prepare a definite number of extraordinary ministers of Holy Communion.
  3. Adequate training is to be offered to the extraordinary minister of Holy Communion. In addition to practical preparation this should also include spiritual and theological preparation.

RESPONSIBILITIES

  1. The responsibilities of the extraordinary minister of Holy Communion at Mass:
    • Approaches the altar only after the priest receives Communion.
    • First receives Communion from the celebrant, or concelebrant, or deacon and then receives the sacred vessel from the celebrant, or concelebrant, or deacon for distribution to the people.
    • Holds the host or chalice before the communicant at a level that makes eye contact between the communicant and extraordinary minister of Holy Communion, if possible.
    • Offers the Body of Christ to the communicant in the hand or on the tongue, as the communicant indicates.
    • Says only, “The Body of Christ” if offering the host, or only “The Blood of Christ” if offering the chalice. If offering both then “The Body and Blood of Christ”
    • Wipes the rim of the chalice with a purificator after each communicant and turns the chalice slightly for the next communicant.
    • Reverently handles any dropped hosts.
    • Is attentive to the presence of persons in the congregation who have special needs and adapts accordingly to give them access to Holy Communion.
    • Returns the ciborium/chalice to the altar for purification by the priest/deacon either at the altar or credence table. Only the priest or deacon brings the Blessed Sacrament to the tabernacle.
  2. Participates in ongoing training throughout their service as an extraordinary minister of Holy Communion.
  3. Some extraordinary ministers of Holy Communion may serve the homebound, ill or those in the hospital. These extraordinary ministers of Holy Communion:
    • Receive a pyx containing the Body of Christ for distribution to the home or hospital bound, maintaining reverence for the Blessed Sacrament which is brought to the sick without interruption or unnecessary conversation en route to the person’s residence.
    • Makes himself or herself aware of the situation of each of the sick persons to be visited and is prepared for any special needs or circumstances.

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

PREAMBLE

“Do not forget, and do not turn away from the words of my mouth. Get wisdom; get insight. Do not forsake her, and she will keep you; love her, and she will guard you. The beginning of wisdom is this: Get wisdom, and whatever you get, get insight. Prize her highly, and she will exalt you; she will honor you if you embrace her. Keep hold of instruction, do not let go; guard her, for she is your life.”

-Proverbs 4:5-8, 13

Saint Jerome speaks of the way we ought to approach both the Eucharist and the word of God: “We are reading the sacred Scriptures. For me, the Gospel is the Body of Christ; for me, the holy Scriptures are his teaching. And when he says: whoever does not eat my flesh and drink my blood (Jn 6:53), even though these words can also be understood of the [Eucharistic] Mystery, Christ’s body and blood are really the word of Scripture, God’s teaching. When we approach the [Eucharistic] Mystery, if a crumb falls to the ground we are troubled. Yet when we are listening to the word of God, and God’s Word and Christ’s flesh and blood are being poured into our ears yet we pay no heed, what great peril should we not feel?”

 Christ, truly present under the species of bread and wine, is analogously present in the word proclaimed in the liturgy. A deeper understanding of the sacramentality of God’s word can thus lead us to a more unified understanding of the mystery of revelation, which takes place through “deeds and words intimately connected”; an appreciation of this can only benefit the spiritual life of the faithful and the Church’s pastoral activity.

GENERAL PRINCIPLES

  1. Ordinarily, the celebrant should preach the homily which immediately follows after the Gospel.
  2. Particular attention and proper preparation must be given to the homily.
  3. Among the forms of preaching, the homily, which is part of the liturgy itself and is reserved to a priest or deacon, is preeminent. (Cf. CCEO, c. 614, §1).
  4. The homily on account of its importance and its nature is reserved to the Priest or Deacon during Mass.
    • As regards other forms of preaching, if necessity demands it in particular circumstances, or if usefulness suggests it in special cases, lay members of Christ’s faithful may be allowed to preach in a church or in an oratory outside Mass in accordance with the norm of law. (Cf. CCEO, c. 610, §1, 614).
    • Permission must be taken from the bishop beforehand.
    • This may be done only on account of a scarcity of sacred ministers in certain places, in order to meet the need, and it may not be transformed from an exceptional measure into an ordinary practice, nor may it be understood as an authentic form of the advancement of the laity.
  5. The faculty for giving such permission belongs to the local Ordinary, and this as regards to individual instances; this permission is not the competence of anyone else.
  6. In Masses during which the children are dismissed for the Liturgy of the Word, a competent adult may address the children after the reading of the Gospel in a separate, but not distant room.

The Sacrament of Healing: Penance/Reconciliation

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

“The Lord Jesus Christ, physician of our souls and bodies, who forgave the sins of the paralytic and restored him to bodily health, has willed that the Church continue, in the power of the Holy Spirit, his work of healing and salvation, even among her own members. This is the purpose of the two Sacraments of healing: the Sacrament of Penance/Reconciliation and the Sacrament of the Anointing of the Sick.” (Cf. CCC, no. 1421).

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

Before his Ascension, Our Lord entrusted to the Church the power to forgive sins in his name: “If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained” (John. 20:21), and so from apostolic times the Church has always exercised this essential aspect of her Divine constitution as the instrument of salvation in the world.

The Sacrament of Penance is the ordinary means by which the faithful are restored to sanctifying grace after having fallen into post-baptismal grave sin. (Cf. CCEO, c. 720 .1). It is also a channel of particular graces which assists the faithful in avoiding sin in the future, overcoming habits of sin, and growing in the life of supernatural grace and virtue.

“Those who approach the Sacrament of Penance obtain pardon from the mercy of God for the offence committed against him and are at the same time reconciled with the Church, which they have wounded by their sins…” (Cf. Lumen gentium no. 11).

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

  1. With the assistance of the confessor, the penitent makes an integral and contrite confession of at least all unconfessed, post-baptismal grave sins of which he or she is conscious. He then accepts a salutary penance and receives absolution. “Only physical or moral impossibility excuses from confession of this type; in such a case, reconciliation can be obtained by other means.” (Cf. CCEO, c. 720 1).
  2. What is crucial for the implementation of the Rite of Penance is solid catechesis on the mystery of Reconciliation, the meaning of sin, and the rites themselves, as well as a deep formation in prayer, the study of Scriptures, and a concern for right moral development. These are not simple tasks accomplished in a short period of time. Ongoing care for catechists and faith formation is essential for all age levels of the Christian people.
  3. In particular, such formation should enable each person to approach the Sacrament with proper dispositions: sincerity of heart, sorrow for sins, desire for Reconciliation, firm purpose of amendment and sensitivity for the integrity of the Sacrament. This will enable a renewed appreciation of Penance in the penitent’s life.
  4. Also, because of his office and ministry within the reconciling community, the priest is called to a fuller appreciation of the scriptural and theological dimensions of this powerful expression of God’s reconciling love. Hence, a constant updating in the theology of sin, reconciliation, Sacraments in general, the dynamics of the spiritual life, and the power of the Word of God is the moral responsibility of the confessor. This will correct any tendency towards routine, hurried or mechanical confessions; it can open the way for a fuller, more beneficial reconciling ministry in the Church.
  5. “After having reached the age of discretion, each member of the faithful is obliged to confess faithfully his or her grave sins at least once a year.” (Cf. CCEO, 719).
  6. Every parish shall provide suitable, visible places in the Church or oratory for the celebration of the Sacrament, containing at least a fixed grate for the anonymity of the penitent, should he or she desire. (Cf. CCEO 736, §2). The confessional may also provide the option of face-to-face confession, although outside of a case of necessity, priests retain the right to hear confessions always from behind the fixed grate. (Cf. AAS 90 [1998] 711).
  7. The Sacrament of Penance/Reconciliation should not be united to the Mass in such a way that it becomes a single liturgical celebration. “This does not exclude, however, that priests other than those concelebrating the Mass might hear confessions of the faithful, for genuine pastoral necessity.” (Cf. Redemptionis Sacramentum, 76).
  8. A specified and regular time for weekly confessions of individual penitents is required. The time for confessions should be chosen with generous sensitivity to the needs of the people.
  9. Great care should be taken on the part of the confessor so that a peaceful atmosphere is provided for the penitent. This care should include a sensitivity of privacy needed for the proper celebration of the Sacrament.
  10. Sufficient time should be allowed for each penitent. Describing sinful actions or personal growth cannot be done quickly or glibly. The penitent needs to be offered guidance and reassurance, and concerns of conscience should be treated seriously and compassionately.
  11. The reading of God’s Word should place both penitent and priest in an unhurried, reflective and prayerful environment. When Scripture is used, its place and value in the Sacrament ought to be briefly explained by the priest. Either the penitent or the priest may select the scripture passage.
  12. In accord with the spirit of the Rite of Penance, each parish should plan regular communal Penance services each year where a number of priests are brought in to assist in the celebration of the Sacrament and to provide for individual, private confessions and absolution.
  13. Parishes must ensure that catechesis on the Sacrament of Penance is a regular part of family and adult education.
  14. Priests should make themselves available to the faithful whenever they reasonably request the Sacrament.
  15. During particular liturgical seasons, i.e. Advent and Lent, parishes are encouraged to plan regular celebrations of the rite for reconciliation.
  16. The celebration of the Sacrament of Penance/Reconciliation in communal forms emphasizes reconciliation with both a forgiving Father and a forgiving community.
    • When penitents gather specifically as a sinful but faith-filled community, confident of the Father’s mercy, participants sense that the Sacrament is a public act of worship and celebration in the community. It is fitting that the penitents be prepared for the Sacrament by a celebration of the Word of God.
    • All parts of the celebration are to be well-planned. This would include providing an adequate number of confessors and making provision for active participation in song and prayer, readings and examination of conscience.
  17. Absolution cannot be imparted in a general manner to many penitents at once without previous individual confession unless:
    • the danger of death is imminent and there is insufficient time for the priest or priests to hear the confessions of individual penitents;
    • there is a grave necessity that is, when in view of the number of penitents, there are not enough confessors available to hear the confessions of individuals properly within a suitable period of time in such a way that the penitents are forced to be deprived for a long while of sacramental grace or Holy Communion through no fault of their own. Sufficient necessity is not considered to exist when confessors cannot be present due only to the large number of penitents such as can occur on some great feast or pilgrimage.” (Cf. CCEO, c. 720, §2-3).
    • It belongs to the Diocesan Bishop to judge whether the conditions required according to the norm of §2, 3° are present. He can determine the cases of such necessity, attentive to the criteria agreed upon with the other members of the conference of Bishops. (Cf. CCEO, c. 720, §2-3).
  18. At the present time it is judged that there is no cause within the Chaldean Diocese of St. Thomas the Apostle for the use of the Rite of General Absolution.
  19. Priests are not to make use of General Absolution as part of parish celebrations.

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

From the Catechism of the Catholic Church

  1. 1854: Sins are rightly evaluated according to their gravity. The distinction between mortal and venial sin, already evident in Scripture, became part of the tradition of the Church. It is corroborated by human experience.
  2. 1855: Mortal sin destroys charity in the heart of man by a grave violation of God’s law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him.

Venial sin allows charity to subsist, even though it offends and wounds it.

  1. 1856: Mortal sin, by attacking the vital principle within us – that is, charity – necessitates a new initiative of God’s mercy and a conversion of heart which is normally accomplished within the setting of the sacrament of reconciliation:

When the will sets itself upon something that is of its nature incompatible with the charity that orients man toward his ultimate end, then the sin is mortal by its very object . . . whether it contradicts the love of God, such as blasphemy or perjury, or the love of neighbor, such as homicide or adultery. . . . But when the sinner’s will is set upon something that of its nature involves a disorder, but is not opposed to the love of God and neighbor, such as thoughtless chatter or immoderate laughter and the like, such sins are venial.

  1. 1857: For a sin to be mortal, three conditions must together be met: “Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent.”
  2. 1858: Grave matter is specified by the Ten Commandments, corresponding to the answer of Jesus to the rich young man: “Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and your mother.”132 The gravity of sins is more or less great: murder is graver than theft. One must also take into account who is wronged: violence against parents is in itself graver than violence against a stranger.
  3. 1859: Mortal sin requires full knowledge and complete consent. It presupposes knowledge of the sinful character of the act, of its opposition to God’s law. It also implies a consent sufficiently deliberate to be a personal choice. Feigned ignorance and hardness of heart133 do not diminish, but rather increase, the voluntary character of a sin.
  4. 1860: Unintentional ignorance can diminish or even remove the imputability of a grave offense. But no one is deemed to be ignorant of the principles of the moral law, which are written in the conscience of every man. The promptings of feelings and passions can also diminish the voluntary and free character of the offense, as can external pressures or pathological disorders. Sin committed through malice, by deliberate choice of evil, is the gravest.
  5. 1861: Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the justice and mercy of God.
  6. 1862: One commits venial sin when, in a less serious matter, he does not observe the standard prescribed by the moral law, or when he disobeys the moral law in a grave matter, but without full knowledge or without complete consent.
  7. 1863: Venial sin weakens charity; it manifests a disordered affection for created goods; it impedes the soul’s progress in the exercise of the virtues and the practice of the moral good; it merits temporal punishment. Deliberate and unrepented venial sin disposes us little by little to commit mortal sin. However venial sin does not break the covenant with God. With God’s grace it is humanly reparable. “Venial sin does not deprive the sinner of sanctifying grace, friendship with God, charity, and consequently eternal happiness.”
  8. While he is in the flesh, man cannot help but have at least some light sins. But do not despise these sins which we call “light”: if you take them for light when you weigh them, tremble when you count them. A number of light objects makes a great mass; a number of drops fills a river; a number of grains makes a heap. What then is our hope? Above all, confession.
  9. 1864: “Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven.” There are no limits to the mercy of God, but anyone who deliberately refuses to accept his mercy by repenting, rejects the forgiveness of his sins and the salvation offered by the Holy Spirit. Such hardness of heart can lead to final impenitence and eternal loss.

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

  1. When the penitent comes to confess his sins, the priest welcomes him warmly and greets him with kindness.
  2. Then the penitent makes the sign of the cross with the priest saying:

“In the name of the Father, and of the Son, and of the Holy Spirit.”

  1. The penitent then says:

“Bless me Father for I have sinned. It has been (time since last confession) since my last confession. These are my sins.”

  1. After the penitent finishes confessing their sins, the priest may give them suitable counsel, urging the penitent to be sorry for their sins and remind them that through the sacrament of penance the Christian dies and rises with Christ and is thus renewed in the paschal mystery.
  2. The priest then proposes an act of penance which the penitent accepts to make satisfaction for sin and to amend their life.
  3. The priest then asks the penitent to express their sorrow, which the penitent may do in these or similar words:

“My God, I am sorry for my sins with all my heart. In choosing to do wrong and failing to do good, I have sinned against you whom I should love above all things. I firmly intend, with your help, to do penance, to sin no more, and to avoid whatever leads me to sin. Our savior Jesus Christ suffered and died for us, in His name, my God, have mercy.”

OR

“Lord Jesus, Son of the living God, have mercy on me, a sinner.”

  1. The priest then extends his hands over the penitent’s head (or at least his right hand) and says:

“God, the Father of mercies, through the death and resurrection of His Son has reconciled the world to Himself and poured out the Holy Spirit for the forgiveness of sins. Through the ministry of the Church may God grant you pardon and peace, and I absolve you from your sins in the name of the Father (+) and of the Son, and of the Holy Spirit.”

  1. The words of absolution must be said for the confession to be valid.

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

CANDIDATES

  1. Children should be encouraged to prepare for the Sacrament of Penance/Reconciliation as they near the celebration of First Eucharist.
  2. Celebration of First Penance is to precede the celebration of First Eucharist. (Cf., CCC, no. 1457).

Parents

  1. Parents are to be intimately involved in preparations for a child’s first reception of the Sacrament of Penance/Reconciliation.
  2. Parents are to be clearly instructed on the meaning and theology of Reconciliation.
  3. The pastor will make the final decision concerning a child’s readiness to receive the Sacrament.

Preparation

  1. Catechesis for Penance/Reconciliation is to precede the catechesis for First Eucharist and must be kept distinct by a clear and unhurried preparation.
  2. Catechesis for children prior to their first reception of the Sacrament of Penance/ Reconciliation must always respect their natural disposition, ability, age and circumstances.
  3. Catechesis of the Sacrament must include: helping children recognize the need for forgiveness, exploring the meaning of the symbols, gestures, prayers and scriptures of the Rite, instruction in how to celebrate the Rite, and understanding the need for confession in the case of serious sin.
  4. Children at an early age should learn about and receive this precious gift. Children at the age of reason are certainly capable of understanding what is right, what is kind and charitable and what is evil, incorrect, uncharitable and selfish. The Sacrament of Penance/Reconciliation is a positive instrument in developing a genuinely Christian moral sense in a child; it helps the child to want to do good, to be kind, but also to understand that when one fails, it is not the end; we can turn to God for forgiveness, for help, for the strength to try again.

The Sacraments of Anointing of the Sick

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

Background on Illness

  1. Sickness has meaning and value for the salvation of those who are ill and for the world and cannot be regarded as a punishment inflicted for personal sins. We should fight strenuously against all sickness and carefully seek the blessings of good health. Yet we should be prepared to fill up what is lacking in Christ’s sufferings for the salvation of the world (Colossians 1:24).
  2. The role of the sick in the Church is to be a reminder of the essential or higher things; by their witness the sick show that our mortal life must be redeemed through the mystery of Christ’s death and resurrection.
  3. Those who are seriously ill need the special help of God’s grace in this time of anxiety, lest they be broken in spirit and, under the pressure of temptation, perhaps weakened in faith.

Guidelines to The Sacrament of Anointing of the sick

  1. Through the sacrament of anointing, Christ strengthens the faithful who are afflicted by illness, providing them the strongest means of support.
  2. The Sacrament of the Anointing of the Sick is given to those who are seriously ill by anointing them on the forehead and hands with blessed olive oil.
  3. The administration of the sacrament of anointing is done in the following manner:

The priest anoints the sick person with blessed oil.

First, he anoints the forehead, saying:

“Through this Holy Anointing, May the Lord in his love and mercy help you,         with the grace of the Holy Spirit.”

Then he anoints the hands, saying:

“May the Lord who frees you from sin, save you and raise you up.”

  1. In case of necessity, a single anointing may be given on the forehead.
  2. Generally, when the person is unconscious or is not able to make a proper confession, the Apostolic Pardon may be given by the priest.
  3. Because of the particular condition of the sick person, a single anointing may be given on another suitable part of the body.

Pastoral Note: At least some words of “orientation” for the sick person and the family are required to help everyone to understand the essential meaning of the sacrament the sacramental words and gestures the shape of their participation.

Recipients of the Sacrament

  1. Great care and concern should be taken to see that those of the faithful whose health is seriously impaired by sickness or old age receive this sacrament.

Pastoral Note: The Chaldean Diocese encourages pastors to be most solicitous of the seriously ill, taking initiative to see to it that this sacrament is celebrated with them in a timely fashion – that is, when the sick person is conscious and able to participate – and in a consoling way.

  1. The sacrament should be administered to those whose health is seriously impaired:
    • A sick person may be anointed before surgery whenever a serious illness is reason for the surgery.
    • A frail elderly person may be anointed if they have become notably weakened even though no serious illness is present.
    • Sick children may be anointed as long as they have been baptized and have reached the age of reason (+7).
    • The sacrament may be conferred upon sick people who have lost consciousness or the use of reason.

Pastoral Note #1: The sacrament should be given only to those whose health would be considered seriously impaired.

Pastoral Note #2: The sacrament may not be given indiscriminately or to any person whose health is not impaired. To do so is considered an abuse of the sacrament.

Pastoral Note #3: Other appropriate subjects for the sacrament include people:

      • suffering chronic depression
      • suffering from psychological disease
      • who are fresh into or out of chemical dependency treatment.
  1. The sacrament may be repeated: if the sick person recovers after being anointed and then falls ill if, during the same illness, the sick person’s condition becomes more serious. In the case of the chronically ill or elderly in a weakened condition, the sacrament may be repeated when in the pastoral judgment of the priest the condition of the sick person warrants the repetition of the sacrament.
  2. The priest should ensure that the abuse of delaying the reception of the sacrament does not occur and that the celebration takes place while the sick person is capable of active participation.
  3. The sacrament of Anointing of the Sick is NOT to be administered to those who are already dead.

If the priest is doubtful of death, he may administer the sacrament.

Pastoral Note: In this case, the sacrament is administered conditionally, and the sacramental form is introduced with the words: “If life is in you …” In the case of the certainty of death, the priest ought to pray for the person who has died, and ask those attending to do so asking God to forgive them and graciously receive them into paradise.

Non-Catholics and Anointing

  1. A person must be baptized in order to receive sacraments (CCEO can. 675). Prayers for the sick, commendation for the dying and prayers after death may be offered for the unbaptized.

If the dying person asks for baptism, he or she should be baptized as soon as possible.

  1. In ordinary circumstances the sacrament may be licitly administered only to

Priests may anoint Orthodox Christians and those in canonical equivalent Churches when those persons ask for the sacrament on their own and are properly disposed (CCEO can. 403, 671).

Protestants may be anointed in danger of death or in grave necessity when they cannot approach a minister of their own denomination (CCEO can. 403):

    • they ask for the sacrament on their own
    • manifest a Catholic faith in the sacrament
    • are properly disposed.
    • Mormons, Jehovah’s Witnesses, and similar communities whose baptism is not recognized by the Catholic Church, and other non-baptized persons may not be anointed.

Ministers of the Sacrament

  1. A bishop or priest are the only proper ministers of this sacrament.
  2. The minister of the sacrament has the responsibility of preparing and helping the sick, and others who are present, for the celebration of the sacrament.
  3. Priests other than the pastor, his delegate, a major superior or the chaplain of the place may confer the sacrament with the consent of the bishop, the pastor of the place or the major superior.
  4. In the case of necessity, consent may be presumed.

Requirements for the Celebration of the Sacrament

  1. The matter for the sacrament is olive oil or, according to circumstances, other oil derived from plants.
  2. The oil must be blessed by the bishop or a priest who has the faculty.
    • The oil ordinarily used ought to be that blessed by the Bishop on Holy Thursday.
    • If a priest blesses the oil:
      1. The oil needs to come from plants.
      2. It should be in a suitable vessel.
      3. If oil remains after the sacrament, it should be absorbed in cotton and burned.
      4. If oil blessed by the bishop it should be kept in a suitable vessel.
      5. It should be kept ordinarily in a place that shows proper respect.
      6. It should be fit for use and replenished from time to time, at least yearly.

The Celebration of the Sacrament

  1. When the priest prepares to celebrate the sacrament, he should ask about the condition of the sick person, taking this information into account in planning for the rite, choosing readings and prayers.
  2. As far as possible, the priest should arrange for planning with the sick person and the family beforehand, and include in the planning explanation of the meaning of the sacraments.
  3. Penance and Anointing: If the sick person wishes to celebrate Penance, it is preferable that the priest make himself available for this.
  4. In the celebration of the sacraments, the priest should stir up the hope of those present and strengthen their faith in Christ who suffered and is glorified.

Adaptations by the Minister

  1. The minister should take into account the particular circumstances, needs and desires of the sick and other members of the faithful and use the various options and opportunities for ministry that the rites provide.
  2. Because of the sick person’s tiredness and changing needs, the rites may be shortened if necessary.
  3. When there is no group of faithful present, the priest should remember that the Church is present in his own person and in the one who is ill.
  4. Sick persons who recover should be encouraged to give thanks for the favor received by participating in a Mass of thanksgiving or by some other suitable means.
  5. The faithful should not follow the wrongful practice of delaying the reception of the sacrament.

Pastoral Note: Because the faithful have learned so very well the practice of calling for the sacrament of “extreme unction” at the time of death, and because they are often inclined to delay even that request until a dying person is unconscious, catechesis around the sacrament needs to stress that the sacrament is for the ill and the conscious.

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

The Critical Importance of Viaticum

  1. All baptized Catholics who are able to receive communion are obliged to receive viaticum by reason of the precept to receive communion when in danger of death for any cause.

Pastoral Note #1: Catholic ministers may licitly administer the sacraments of penance, Eucharist and anointing of the sick to members of the oriental churches which do not have full communion with the Catholic Church, if they ask on their own for the sacraments and are properly disposed (CCEO can. 403).

Pastoral Note #2: If the danger of death is present or other grave necessity, Catholic ministers may licitly administer these sacraments to other Christians who do not have full communion with the Catholic Church, who cannot approach a minister of their own community and on their own ask for it, provided they manifest Catholic faith in these sacraments and are properly disposed. (CCEO can. 403).

  1. Priests with pastoral responsibility (pastors, chaplains) must see that celebration of viaticum is not delayed, but that the faithful are nourished by it while still in possession of their faculties.

The Ministers of Viaticum

  1. The bishop, pastor or major superior of a religious institute are the proper ministers of viaticum.
  2. In case of necessity, priests other than the pastor or major superior may celebrate viaticum.
  3. If no priest is available, viaticum may be brought to the sick by a deacon or a member of the faithful duly appointed.

Pastoral Note: The Chaldean Diocese of St. Thomas encourages pastors and parish life administrators to be most solicitous of the seriously ill, taking initiative to see to it that viaticum is celebrated with them in a timely fashion – that is, when the sick person is conscious and able to participate – and in a consoling way.

The Celebration of Viaticum

  1. When the priest prepares to celebrate the sacrament, he should ask about the condition of the sick person, taking this information into account in planning for the rite, choosing readings and prayers.
  2. As far as possible, the priest should arrange for planning with the sick person and the family beforehand, and include in the planning explanation of the meaning of the sacraments.
  3. In the celebration of the sacraments, the priest should strive to stir up the hope of those present and strengthen their faith in Christ who suffered and is glorified.

Sudden Illness/Imminent Death

  1. For special cases, when sudden illness or some other cause has unexpectedly placed someone in danger of death, a continuous rite is provided by which the person may receive penance, anointing and the Eucharist as viaticum.
  2. If death is imminent and there is not enough time to celebrate the three sacraments as described, the sick person should be given the opportunity to make a sacramental confession, and then should receive viaticum.
  3. The sick person who, because of the nature of the illness, cannot receive communion, should be anointed.

Catechesis for Viaticum

  1. Because all baptized Christians who are able to receive communion are bound to receive viaticum by reason of the precept to receive communion when in danger of death for any cause, the faithful should be educated to ask for viaticum when the right time comes, and to receive it with full faith and devotion.

Pastoral Note: The Diocese recommends that the faithful be instructed about the sacrament at least once yearly either in preaching, the bulletin in an educational event or some combination of the above.

  1. The faithful should not follow the wrongful practice of delaying the reception of viaticum.

Pastoral Note: Because the faithful have learned so very well the practice of calling for the sacrament of “extreme unction” at the time of death, and because they are often inclined to delay the request for viaticum until a dying person is unconscious, catechesis around the obligation, necessity and appropriateness of viaticum as “the sacrament for the dying” needs to be stressed.

  1. All who care for the sick should be taught the meaning and purpose of viaticum.

Updated & promulgated by H.E. Bishop Francis Y. Kalabat on December 1, 2023

If you have ever been sick, then you know what it is like to want to recover and feel better.  If you have ever been so sick that recovery might not be possible, then you know what it is like to want to be at peace. Every moment in the span between both of these situations and conditions is taken into consideration as the Catholic Church offers the Sacrament of the Anointing of the Sick to those who are ill or suffering.

Sickness is a fact of human life and experience.  Like death itself, it makes no distinction among persons confronted by its grasp.  It should come as no surprise, then, that the Lord Jesus Christ reached out to those who were sick in his day and offered them courage, healing, strength and peace.  We read many such occasions in the pages of the Gospels.  He likewise invited and directed his Apostles to do the same, a practice that continues in the Catholic Church to the present day.  The ministry of the Lord Jesus Christ and his Apostles to the sick and suffering is the foundation and origin of the Sacrament of the Anointing of the Sick.  Just as the Sacrament of Penance is intended for the healing and peace of the soul, this sacrament is intended for the healing and peace of the body and mind.

There is a connection between both of these sacraments of “healing.”  In Mark’s Gospel we read that Jesus sent his apostles out among the people:

Then Jesus went around teaching from village to village.  Calling the Twelve to him, he began to send them out two by two and gave them authority over impure spirits … They went out and preached that people should repent. They drove out many demons and anointed many sick people with oil and healed them (Mark 6: 6-13).

This passage does not represent the institution of either sacrament as we have come to know and experience them in the Catholic Church.  Rather, the scriptures here demonstrate the intention of the Lord Jesus Christ that people repent for their sins and be healed of their sicknesses through apostolic ministry.

The Sacrament of the Anointing of the Sick finds its most specific exposition in the Letter of James:

Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord.  And the prayer offered in faith will make the sick person well; the Lord will raise them up. If they have sinned, they will be forgiven (James 5: 14-15).

The reference here to “anointing them (the sick) with oil in the name of the Lord” makes clear that action is an extension of the power of the Lord Jesus Christ to the “elders” or bishops and priests of the Church.

The Council of Trent, in pronouncing on the institution of this sacrament by Christ, cites this passage and points out that the proper matter, form, minister and effect of the sacrament are enunciated therein … proof that anointing with oil for healing must have had its roots in Christ’s commission and that James was only attesting to that commission (Sean Innerst, “Anointing of the Sick” in Encyclopedia of Catholic Doctrine, ed. Russell Shaw, Huntington: Our Sunday Visitor Press, p. 16).

The Second Vatican Council declared:

By the sacred anointing of the sick and the prayer of the priests the whole Church commends those who are ill to the suffering and glorified Lord that he may raise them up and save them. And indeed she exhorts them to contribute to the good of the People of God by freely uniting themselves to the passion and death of Christ (Dogmatic Constitution “Lumen Gentium”, para. 11).

The Catechism of the Catholic Church cites this passage as it begins its explanation of the Sacrament of the Sick.  It states:

1511 The Church believes and confesses that among the seven sacraments there is one especially intended to strengthen those who are being tried by illness, the Anointing of the Sick:

This sacred anointing of the sick was instituted by Christ our Lord as a true and proper sacrament of the New Testament. It is alluded to indeed by Mark, but is recommended to the faithful and promulgated by James the apostle and brother of the Lord.

1512 From ancient times in the liturgical traditions of both East and West, we have testimonies to the practice of anointing of the sick with blessed oil. Over the centuries the Anointing of the Sick was conferred more and more exclusively on those at the point of death. Because of this it received the name “Extreme Unction.” Notwithstanding this evolution the liturgy has never failed to beg the Lord that the sick person may recover his health if it would be conducive to his salvation.

1513 The apostolic constitution “Sacram unctionem infirmorum” (Paul VI, November 30, 1972), following upon the Second Vatican Council, established that henceforth, in the Roman Rite, the following be observed:

The Sacrament of Anointing of the Sick is given to those who are seriously ill by anointing them on the forehead and hands with duly blessed oil — pressed from olives or from other plants — saying, only once: “Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up.”

Different from any other types of “anointing with oil” by any other person, the Code of Canon Law states that Sacrament of the Anointing of the Sick is validly administered by a Catholic priest.

CCEO Can.  739. Every priest and a priest alone validly administers the anointing of the sick.

CCEO Can.  739. All priests to whom the care of souls has been entrusted have the duty and right of administering the anointing of the sick for the faithful entrusted to their pastoral office. For a reasonable cause, any other priest can administer this sacrament with at least the presumed consent of the priest mentioned above.

For this reason, in the exercise of pastoral care, Catholics other than priests (or bishops) engaged in the care of the sick — deacons and extraordinary ministers of the Holy Communion included — should refrain from any anointing with any oil whatsoever so as not to confuse the faithful regarding the reception of the true sacrament.

The proper oil or “matter” used in the Sacrament of the Anointing of the Sick is specifically identified as the “oil of the sick (‘oleum infirmorum’),” olive oil (or some other approved plant oil) blessed by the bishop at the Chrism Mass during Holy Week.  This oil is taken from that Mass and stored in a suitable place (CIC canon 847) in the parish church.  Priests can carry this oil with them for the purpose of ministry to the sick (CCEO canon 742).  When oil blessed by the bishop is not readily available, in the case of necessity, a priest may bless proper oil during the celebration of the sacrament (CCEO canon 741).

The ritual prayers and actions for the celebration of the sacrament or “form” should be followed according to the approved Rite for the Celebration of the Anointing of the Sick.  It is ordinarily expected that ritual prayers and appropriate scripture readings be incorporated into the administration of the sacrament, whenever possible, although in cases of necessity, the words or formula accompanying the gesture of anointing as mentioned above in CCC 1513 can suffice.  The anointing is accomplished by the priest tracing the cross with blessed oil with his thumb on the forehead of the one receiving the sacrament or on some other part of the body, usually the hands (CIC canon 1000.1).  When possible contagion or infection is present, the priest may use another instrument such as a ball of cotton (CIC canon 1000.2).  The laying on of hands in blessing should also be part of the administration when at all possible.

If the administration of the Holy Eucharist is also included in the celebration of this sacrament, known as “viaticum”, it should be done so reverently according to the ritual, preceded by sacramental confession and absolution, again, whenever possible.  Because sacraments are communal celebrations of the Catholic Church, it is encouraged that members of the family or other caregivers be present during the Anointing of the Sick.  They may participate in the recitation of some prayers and readings included in the ritual administration of the sacrament.

The questions frequently arise: who may receive the Sacrament of the Anointing of the Sick, when and how often?

The Code of Canon Law states

CCEO Can.  738. The anointing of the sick can be administered to a member of the faithful who, having reached the use of reason, begins to be in danger due to sickness or old age.

CCEO Can.  738. This sacrament can be repeated if the sick person, having recovered, again becomes gravely ill or if the condition becomes more grave during the same illness.

CCEO Can.  740 This sacrament is to be administered in a case of doubt whether the sick person has attained the use of reason, is dangerously ill, or is dead.

CIC Can.  1006 This sacrament is to be conferred on the sick who at least implicitly requested it when they were in control of their faculties.

The Sacrament of the Anointing of the Sick is for the sick, as its name suggests.  The ritual includes in this category those who are seriously ill; those undergoing surgery as a result of a serious illness; the elderly who are in a gradually deteriorating state of health, even when no serious illness is present; sick children who have sufficient use of reason, enough to know the purpose of the sacrament.  Those whose health is impaired as a result of an accident or other wound may also be anointed.  It is preferable not to wait for the administration of this sacrament.  Good pastoral judgment by the priest, in consultation with medical professionals and family, is always in order.

The Sacrament of the Anointing of the Sick is not given conditionally, that is, to persons who “may” be sick.  It may be administered to those who are truly sick who, when otherwise in control of their mental faculties, would ordinarily have requested it.

Sacraments are given to those who are properly disposed to receive them.  The Code of Canon Law states:

CCEO Can.  804 The anointing of the sick is not to be conferred upon those who persevere obstinately in manifest grave sin.

Much care and good pastoral judgment should be exercised here.  If a person has lived a life publicly in contradiction to the practice of the Roman Catholic faith or that is continuously in a public state of sin without any sign of repentance, he or she would not be a suitable candidate for reception of this sacrament.  “Ordinarily, one should not presume that a person who is divorced and remarried does not have the proper disposition or had given no sign of repentance.  Often the divorced and remarried may have repented of past sins but are unable to quit the second invalid union due to moral obligations to spouse and children.  In their conscience and in fact, they may not be in serious sin at all (John Huels, The Pastoral Companion, Chicago: Franciscan Herald Press, p. 153).”  Again, there is no substitute for good pastoral judgment in extraordinary cases.

The Sacrament of the Anointing of the Sick is not given to those who are already or certainly dead.  Rather than simulating the sacrament in such cases, the priest should, instead, offer prayers for the dead such as those contained in the ritual books and provide consolation and comfort to family members and friends who may be present when he is called to their side.

This sacrament may be repeated whenever the need arises and the circumstances warrant it such as when a sick person shows signs of recovery but then falls back into a precarious or dangerous condition of health.  Good pastoral judgment should govern repeated administration of the sacrament.

The Lord Jesus Christ, the “Divine Physician,” showed great compassion toward the sick and suffering throughout his public ministry, and directed that the Church do the same through the institution of the Sacrament of the Anointing of the Sick.  It is a sacrament of healing and hope for the sick and a moment of sacramental grace and hope to accompany those who are dying on their final journey.  The Sacrament of the Anointing of the Sick, through its ritual prayers and actions, should bring comfort to those who receive it and help those who are sick and suffering to unite their pain with the sufferings of the crucified Lord until, at last, he comes to bring them home to his Father in heaven.