Wednesday Liturgy: Follow-up: Attending Sunday Mass at Other Parishes
ROME, JAN. 30, 2007 (Zenit.org).- Answered by Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.
Some readers intimated that I had perhaps read too much into Canons 209-210 by suggesting that it implied supporting one's local parish (see Jan. 16). Although the expression "particular church" usually means "diocese" in canonical terms, most Catholics support their local church through their parish.
Likewise, according to Canon 107, Catholics, unlike most Protestants, generally acquire their pastor through place of residence (technically domicile or quasi-domicile) as canon law presumes laws to be territorial. Even when, as frequently happens in the United States, a Catholic registers and worships in a parish different from his or her territorial parish, this latter parish remains the proper channel and authority for any permissions and dispensations required by canon law.
The widespread custom in the United States of people registering at a parish other than their territorial parish is rather the exception than the norm. This is perhaps due to the ease of mobility in that country and also because the concept of parish territoriality is somewhat weaker as historically many national parishes were established to cater to successive waves of immigrants.
Catholic worship around the world has historically revolved around territorial parishes forming a worshipping community. I would sustain that consequently Catholics should generally assist and support their local parish, supposing that the faithful's right to authentic Catholic worship is provided for in that parish.
This is not a strict legal obligation, however, and the code is sufficiently flexible to allow for differences in religious sensibilities in practice and worship.
For example, Canon 112 on changing from one Catholic rite to another is illustrative. Canon 112 sets strict conditions for a Latin-rite Catholic to switch rites to an Eastern Catholic Church. In most cases this requires permission from the Apostolic See.
Canon 112.2 states that not even prolonged practice and reception of the sacraments in another ritual Church entails enrollment in that Church. In effect the canon distinguishes membership from liturgical practice. Any Catholic is allowed, even habitually, to receive most sacraments in a ritual Church different from his or her ritual Church, without formally becoming a member of the Church.
For instance, if, for solid spiritual reasons, an adult baptized and confirmed in the Roman rite begins to practice in a Maronite parish, he or she may receive the Eucharist, the sacrament of reconciliation, and anointing of the sick without any need to formally switch rites. If a man in this situation wished to enter holy orders, or if a couple of Latin-rite Catholics wish to marry according to the Maronite rite, then permission would normally be needed to formally switch rites.
If this flexibility is practiced among various Catholic rites, even more so it may be observed among diverse parishes of the same rite.
Some readers intimated that I had perhaps read too much into Canons 209-210 by suggesting that it implied supporting one's local parish (see Jan. 16). Although the expression "particular church" usually means "diocese" in canonical terms, most Catholics support their local church through their parish.
Likewise, according to Canon 107, Catholics, unlike most Protestants, generally acquire their pastor through place of residence (technically domicile or quasi-domicile) as canon law presumes laws to be territorial. Even when, as frequently happens in the United States, a Catholic registers and worships in a parish different from his or her territorial parish, this latter parish remains the proper channel and authority for any permissions and dispensations required by canon law.
The widespread custom in the United States of people registering at a parish other than their territorial parish is rather the exception than the norm. This is perhaps due to the ease of mobility in that country and also because the concept of parish territoriality is somewhat weaker as historically many national parishes were established to cater to successive waves of immigrants.
Catholic worship around the world has historically revolved around territorial parishes forming a worshipping community. I would sustain that consequently Catholics should generally assist and support their local parish, supposing that the faithful's right to authentic Catholic worship is provided for in that parish.
This is not a strict legal obligation, however, and the code is sufficiently flexible to allow for differences in religious sensibilities in practice and worship.
For example, Canon 112 on changing from one Catholic rite to another is illustrative. Canon 112 sets strict conditions for a Latin-rite Catholic to switch rites to an Eastern Catholic Church. In most cases this requires permission from the Apostolic See.
Canon 112.2 states that not even prolonged practice and reception of the sacraments in another ritual Church entails enrollment in that Church. In effect the canon distinguishes membership from liturgical practice. Any Catholic is allowed, even habitually, to receive most sacraments in a ritual Church different from his or her ritual Church, without formally becoming a member of the Church.
For instance, if, for solid spiritual reasons, an adult baptized and confirmed in the Roman rite begins to practice in a Maronite parish, he or she may receive the Eucharist, the sacrament of reconciliation, and anointing of the sick without any need to formally switch rites. If a man in this situation wished to enter holy orders, or if a couple of Latin-rite Catholics wish to marry according to the Maronite rite, then permission would normally be needed to formally switch rites.
If this flexibility is practiced among various Catholic rites, even more so it may be observed among diverse parishes of the same rite.
posted by Chipi Buenafe at
9:32 AM
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