PASTORAL STANDARDS, CATECHETICAL PREPARATION AND JURIDIC REQUIREMENTS THAT SHOULD BE MET FOR THE CELEBRATION OF THE SACRAMENTS IN THE COMMUNITIES THAT FORM THE RENEWED CATHOLIC ECUMENICAL CHURCH OF GUATEMALA, “THE COMMUNION OF SAINT MARY OF THE NEW EXODUS.”
I. INTRODUCTION  
The goal of this guide is to define the pastoral standards, the catechetical instruction and the juridical requirements that need to be fulfilled for the celebration of the Sacraments in the Communities that have made an alliance and form the “Communion of Saint Mary of the New Exodus.”
We believe that it is fundamental, in order to work together in a harmonious and orderly way, that each of the communities keep in mind everything that is set forth in this document. The sacramental life constitutes the axle and heart of our communion. Thus, careful preparation for the celebration of the Sacraments is something essential.
With these standards and guidelines it is not intended to put limits on full sacramental participation for any member of our communities. It is simply a matter of being aware of the dignity and importance of each sacrament and then participating in them efficaciously in a way that will support personal growth and the consolidation of the life of the communion.
In many cases what is set forth below will help overcome widespread prejudices that hinder and exclude many people from sacramental participation. In other cases, holding to simple and clear criteria will bring about more careful preparation for the sacraments. In every case, our intention is to open this precious gift that Jesus Christ gave to the whole People of God, without an exclusion of any sort, offering the means to overcome existing obstacles and trying to ensure a truly significant and efficacious participation for every single person.
This guide with its standards and norms is to be accessible to all the members of the Communion. The fact that it has been printed responds to the intention that its diffusion be as widespread as possible. It is absolutely essential for all the priests, seminarians, ministers, servers, coordinators and leaders of each of the communities that form the communion to know it in detail. In this way, a restrictive and authoritarian mentality, which could spread throughout the community, like the legalism prevailing in the greater part of current ecclesiastics, will be overcome. The means are hereby offered by which every one of the faithful may resolve the difficulties and overcome the problems that would impede a full and efficacious participation in the sacramental life. These means will help the celebrations and the sacramental life to be a source of nourishment and the living heart of each of the communities and of the individual members of our communion.
Although the guidelines and norms should be known and analyzed carefully, it is necessary also to specify that, although in their spirit they have permanent and universal value, in their specific material content they can be adapted precisely in order to respond to the objective that has brought them into being. When circumstances require and after a careful discernment, accommodations and necessary interpretations can be made so that they respond smoothly to the needs of the faithful and are an effective instrument for liberation and salvation, especially for those who are excluded, marginalized or have urgent need of healing through the administration of the sacraments.
For, being faithful to the spirit of the Gospel, we must remember that “it is not the whole but the ill who need a physician” (Matthew 9:12); and, as the Lord explicitly proclaimed, He “did not come to call the just, but rather sinners” (Matthew 9:13).
II. SACRAMENT OF BAPTISM
1. Standards for Admission to Baptism
1.1. Baptism is not merely a ritual but a sacrament by which the grace and life in the Spirit is poured into a person (see Mark 16:15-16; Matthew 28:19; John 1:33). Thus there is the responsibility of conferring it when, with the attitude of faith, someone wishes to recognize Christ as Lord of life and to be incorporated into His body.
1.2. As result, the first group of persons to be admitted to baptism are adults who wish to be incorporated into the communities and have not yet been baptized and the minor children of those who are already members of the communities.
1.3. Nevertheless, we often meet families who, through irregular conduct or an inability to fulfill all the requirements that are demanded of them in the parishes, find themselves incapable of being baptized or of baptizing their children. We have to extend our hand to these brothers and sisters, we have to receive and help them to be able to baptize their children, and especially in these cases, it is indispensable that we find a way to ensure that those who are baptized receive help to grow in the faith.
2. Requirements to Be Met by the Parents
2.1 The ideal is that they are moved to be incorporated into the communities. Nevertheless, neither are they obliged to join the community nor can the sacrament be denied it they do not become members.
2.2 It is also ideal that the parents be married by the Church, but nevertheless the sacrament cannot be denied to the children of those who are not.
2.3. It is also ideal that both parents participate in the pre-baptism preparation and in the ceremony. Nevertheless, in the case of a child of a single mother or the case when the father is far away for whatever reason, it is necessary to adapt to the concrete situation and accept the child for the sacrament.
2.4. What is indispensably required of parents for their children to accepted for baptism is:
2.4.1. To give them basic pre-baptism instruction.
2.4.2. To make them aware of the commitment that they are accepting in the child’s baptism and the demand to lead an exemplary Christian life, renouncing everything negative and being conformed to the will of God.
2.4.3. To encourage them that if they have problems, such as not being sacramentally married, to resolve them in order to be able to participate fully in the sacramental life.
3. Criteria for selecting the sponsors
3.1. Function:
3.1.1. The primary role of the sponsors is their witness and their living a life of faith, commitment and faithfulness.
3.1.2. The second role of the sponsors is that of counsel, support and help.
3.1.3. The third function is to assume the responsibility of instruction in the faith and human assistance to the godchild in cases when they lose the parents or they are incapable of fulfilling their task and the child is a minor.
3.2. The sponsors’ qualities
3.2.1. Persons must be found who are in fact able to fulfill the three commitments and required functions.
3.2.2. To this end it is ideal that the sponsors live a life of faith and commitment. It is especially important that the sponsors are members of the community, that if they are married, they are married by the church and that they are characterized by their upright lives and commitment.
3.2.3. It can happen that some persons chosen to be sponsors are not able to participate fully in the sacramental life. Although that is not the ideal, these persons can serve as sponsors provided that:
3.2.3.1. The situation that impedes their full sacramental participation is not the lack of good will on their part but of anterior impediments.
3.2.3.2. They promise to resolve, to the extent possible, the impediments that they have so that as soon as possible they can have full sacramental participation.
3.2.3.3. Within the limits imposed by their actual conditions, they lead a Christian life of faithfulness and commitment.
3.2.3.4. They promise explicitly to fulfill their Christian duties.
3.2.3.5. In exceptional cases, the parents can be asked that in addition to these sponsors, a couple of members of the community be chosen who commit themselves to fulfill the obligations undertaken with the baptism of a child.
3.3. Preparation for the parents and the sponsors before the baptism of the child:
3.3.1. Together with the parents, the sponsors must receive brief but serious and effective serious instruction.
3.3.2. Normally a retreat in which the themes prescribed in the guide for pre-baptismal instruction for parents and sponsors can suffice.
3.3.3. In other cases the preparation can be given in some sessions that help them to be aware of their commitment as parents and sponsors and to renew their commitment to the Christian life.
3.4. On the number and gender of the sponsors:
3.4.1. Often the custom that the sponsors are a married couple is followed.
3.4.2. Nevertheless, there can be cases in which single persons are sponsors, or in which the two sponsors are married, but not to each other.
3.4.3. The basic criterion for admitting them is to accept publicly the commitment to live as good Christians and to fulfill the three functions of sponsors.
4. Documentary Requirements and the Annotation of the Baptism
4.1. It is indispensable to be certain that the name that is inscribed in the baptism registry book is the same as the name inscribed in the civil registry, as well as all the other facts that appear on the birth certificate.
4.2. Normally the birth certificate must be presented or proof of age.
4.3. Immediately after the baptism the certification of the baptism must be entered into the registry.
4.4. The certification must be:
4.4.1. A document written in printed letters stating clearly and exactly the facts contained in the identification document as well as the other required facts.
4.4.2. A document with no corrections or blots.
4.4.3. In case there is an error of transcription, or a correction or stain, it is necessary to make the corresponding annotation in the specified place, preceded by the words:
4.4.3.1. “To be omitted”: (and what is to be omitted is copied), in the case when something was written that afterwards has to be corrected.
4.4.3.2. “To read”: (what is correctly to be read is copied) in the case when some letter had to be corrected or overwritten.
4.4.3.3. In addition to these errors, there can be other ones, whose form of emendation has to be devised in each concrete case.
4.5. In the back side of the birth certificate or proof of age, the pertinent annotation must be made, including the following facts:
4.5.1. Date of baptism.
4.5.2. The number of the book, folio and certificate in which the baptism has been registered.
4.5.3. The signature of the celebrating priest or, in its absence, of the secretary who made the inscription.
4.5.4. The seal of the region, indicating clearly that it belongs to the Communion, “Santa María del Nuevo Éxodo.”
4.6. It is recommended that after inscribing the baptism with all the facts, a “Record” of the baptism be made, which is given to the baptized person, in the case of adults, or to the parents, in the case of minors, for them to use as they wish.
5. Special Cases and Specifications
5.1. If the person baptized is seven years old or more, before baptism it is necessary that she or he learn the catechism and on the day of baptism take the First Communion.
5.2. If the person to be baptized is more than fourteen years old, it is recommended that he or she be prepared not only for First Communion but also for Confirmation and that the priest who celebrates the baptism also celebrate First Communion and Confirmation in the same ceremony. This is recommended but not indispensable if, owing to circumstances, it is not easily observed.
5.3. In the case of persons with mental or physical incapacities (persons with mental retardation or any other mental or physical limitation), if they are more than seven years old, an effort must be made to understand as well as possible the person’s capacity and possibilities, both with reference to the sacrament of Baptism and to the Eucharist; and if they are older than fourteen years, also with reference to Confirmation. Nevertheless the incapacity to learn or even to understand the significance, importance and promise generated by the sacraments that are received must never be an impediment to conveying the sacraments to them. It is sufficient if in good conscience those charged with the instruction have done what is within human power to prepare them.
5.4 To have been baptized is a requirement in order to receive the other sacraments.
5.5. In the case of a person who is not baptized and is married, before receiving baptism, the person should be prepared for First Communion as well as marriage. In the same ceremony in which he or she is baptized, First Communion and Matrimony should be carried out. If the marriage is not celebrated in the same ceremony, it should be done immediately afterwards.
5.6. In the case of an unbaptized person who was married in a civil ceremony but whose spouse is out of the country for a prolonged period of time, if the unbaptized person wants baptism, he or she can be baptized after the necessary preparation. Also the person should be prepared to receive First Communion and if possible Confirmation and afterwards can continue to receive communion on condition that the promise is made that when the spouse returns the person will try to celebrate religious marriage and, until that has taken place, will abstain from taking communion.
5.7. When a person is received in the community who has been baptized outside the catholic church, the following procedure is to be followed:
5.7.1. Baptism in an Orthodox Church: If the person has been baptized in the Orthodox Church:
5.7.1.1. It will be asked of the person, if more than fourteen years of age, or of the parents if less than that age, that he or she publicly express the desire to belong to and be incorporated into the community that is part of the communion and that he or she make a renewed profession of catholic faith, responding to the questions in the “Baptismal Credo.” This ceremony can be presided by the Coordinator of the community in the presence of the full community.
5.7.1.2. If it is possible, the baptismal certificate issued in the Orthodox church is requested. If it is not possible to obtain this certificate, this requirement can be waived.
5.7.1.3. The birth certificate or proof of age must be presented to ensure that the facts that afterwards are registered in the book of baptisms match exactly those in the civil registry.
5.7.1.4. The presence of the father or mother or one of the sponsors as witnesses of the baptism is required.
5.7.1.5. There being no need for another religious ceremony, it being supposed that the baptismal ritual in the Orthodox church confirms the same elements as does the catholic rite, the corresponding certification is entered into the registry of baptisms.
5.7.1.6. The facts as entered must correspond exactly with those given, both with regard to the date of the baptism and the name of the celebrant.
5.7.1.7. In the space reserved for “Annotations,” the following is to be confirmed: “The baptism was celebrated in the Orthodox church and, upon the petition of the person involved (or of the parents), after having renewed his or her profession of catholic faith, the present certification was entered.”
5.7.2. Baptism in a Protestant church that confesses faith in the Trinity: If the person has been baptized in a Protestant church in which the baptism is carried out using the formula, “In the name of the Father, of the Son and of the Holy Spirit”:
5.7.2.1. It is to be ascertained through the witness of trustworthy persons that in fact the person was baptized with the phrase, “In the name of the Father, of the Son and of the Holy Spirit.”
5.7.2.2. The person is to be requested, if she or he is fourteen years old, or the parents if the person is younger than fourteen, to express publicly the desire of belonging to and being incorporated into the communion and renew the profession of catholic faith by answering the questions in the “Baptismal Credo.” this Ceremony can be presided by the Coordinator of the community in the presence of the community.
5.7.2.3. The priest will carry out the rituals that are customarily absent from Protestant baptisms. Specifically he will do the anointing with the oil of the catechumens and with the chrisma.
5.7.2.4. For celebrating the rituals that complete the rite of baptism, it is necessary to find sponsors in accord with the usual standards for sponsors of a baptism.
5.7.2.5. If the person if more than seven years old, the stipulation with respect to preparation for First Communion ought to be observed and if more than fourteen, the stipulation with respect to Confirmation, so that when the rituals completing baptism are carried out, the first communion may also be done and, if it is the case, confirmation as well.
5.7.2.6. The birth certificate or proof of age must be presented to ensure that the data that are afterwards recorded in the book of baptisms match exactly those in the civil registry.
5.7.2.7. After the ceremony completing baptism, the corresponding certification is entered into the registry of baptisms. The date of the baptism as well as the name of the sponsors are those of the ceremony completing baptism.
5.7.2.8. In the space for “Annotations,” the following should be entered: “The baptism was celebrated in the Protestant church. The date recorded and the name of the sponsors in the certification are those of the ceremony in which the rites completing the baptism were celebrated.”
5.8. Baptism in a church that does not accept the mystery of the Trinity: If the person has been baptized in a church that uses only the formulation, “in the name of Jesus” or with any other phrase than “In the name of the Father, of the Son and of the Holy Spirit”:
5.8.1. Then the ceremony of baptism must be carried out, fulfilling the prescribed requirements for baptism.
5.8.2. If the person is more than seven years old, the stipulation with respect to preparation for First Communion must be observed, and if more than fourteen, that with respect to Confirmation so that as soon as baptism is celebrated First Communion and, if it is the case, Confirmation may also be performed.
5.9. Conditional baptism: In the case in which it is not certain whether the person was or was not baptized:
5.9.1. The complete baptismal ceremony must be carried out, fulfilling the prescribed requirements.
5.9.2. The difference will be that, at the moment of baptizing, before pronouncing the baptismal formula the phrase is added, “to the extent that I can and that you need it, I baptize you in the name of the Father, of the Son and of the Holy Spirit.”
5.9.3. In the space for “Annotations,” there should be added: “The baptism was celebrated on condition.”
III. THE SACRAMENT OF CONFIRMATION
1. Criteria for admission to confirmation
1.1. Confirmation is the sacrament in which the outpouring of the Holy Spirit takes place (see Acts 2:4; 8:14-17), inspiring Christian witness and participation in the apostolic office (see John 20:22-23).
1.2. This implies a life of faith, of being open to receive the gifts of the Spirit, and of being actively committed in the apostolate (see I Corinthians 6:19; 12:4-13).
1.3. Therefore before admitting a candidate to confirmation the following criteria must be met:
1.3.1. That the candidate be appropriately instructed, not only knowing the catechism but also being capable of taking on the specific commitments that are received in Confirmation.
1.3.2. That the person have an initial experience of what the life in the Spirit consists and that he or she be determined to allow the Spirit to illumine and guide him or her.
1.3.3. That the person be determinedly committed to apostolic work.
1.4. On the age for confirmation:
1.4.1. Normally it is believed that the age in which one has the capacity to make judgments and accept the commitments pertaining to confirmation is at the beginning of the fourteenth year.
1.4.2. This, nevertheless, can vary according to particular cases and therefore there should be discernment and flexibility with respect to age, taking into account that the physical age is less important than the capacity to understand the promises entailed in the sacrament and to live the life in the Spirit and to give apostolic witness.
1.5. Certain promises are also required on the part of the community:
1.5.1. The community has to promise to develop a pastoral program for the youth in order to assure the spiritual growth of the person it has confirmed.
1.5.2. The community must open spaces for each of the confirmed candidates to enact their apostolic commitment.
1.5.3. The community must enable those confirmed to participate in its various ministries and services of the community.
1.6. On the part of the parents and sponsors:
1.6.1. They make the commitment to be an example and witness for those they have confirmed.
1.6.2. They must help them, support them and counsel them through the length of the road they have started as people confirmed in the Spirit and apostles of Jesus Christ.
2. Preparation for Confirmation
2.1. Length:
2.1.1. Normally preparation for confirmation should last a year.
2.1.2. For special reasons, this time can be shortened, but without diminishing the quality of the instruction.
2.1.3. When for pastoral reasons the ceremony of confirmation is celebrated before instruction has been completed, both those charged with instruction and those who are being confirmed have to make a formal, public promise to continue with the educational process after the Confirmation has taken place.
2.1.4. In every case, confirmation must never be celebrated before the candidates know at the very least what constitutes the essence of the sacrament and are capable of accepting the promises they make as confirmands.
2.2. The content of the instruction:
2.2.1. It is very important that the candidates know all the content of the Confirmation Guides that been published. It is recommended for those who can read and understand Spanish that each of the candidates acquire the guide in order to be able to study it in depth after instructional meetings.
2.2.2. But the instruction can not be limited to theoretical knowledge; rather, the experience of a deeply personal spirituality must be sought.
2.2.3. Therefore it is indispensable that prayer and all other possible forms of deepening spirituality be joined to the instruction.
2.3. Preparation immediately before confirmation
2.3.1. It is indispensable that immediately before the celebration of confirmation a retreat be held that permits the candidates to have a personal experience of meeting with the Lord.
2.3.2. For the communities belong to the Renewed Charismatics, it is highly recommended that before Confirmation a Retreat of Initiation to Life in the Spirit be held.
2.4. Special situation:
2.4.1. In the case of persons who are mentally or physically challenged (person with problems of mental retardation or other mental or physical limitation), if they are more than fourteen years old, one should try to help them understand as well as possible in accord with their capacity and possibilities what confirmation means. Nevertheless, the inability to learn or even to understand the significance, scope and commitment generated by the sacrament that is received, must never be an impediment to conferring the sacrament, provided that in conscience those responsible for the preparation have done what is humanly possible to instruct them.
3. After Confirmation
3.1. The commitment of the community to the those confirmed and of those confirmed to the community does not end with the ceremony of confirmation.
3.2. After the confirmation it is indispensable that a program of follow-up and growth be implemented.
3.3. If those who are confirmed are young, the ideal would be for them to participate in “Young Christians of the Exodus” and to join the community’s youth groups.
3.4. Likewise, it would be fitting that after the confirmation seminars of instruction, growth and retreats for deepening continue to be organized.
4. Criteria for the selection of sponsors
4.1. Function:
4.1.1. As mentioned above, the primary function of the sponsors is their witness, living a life of faith, committed and faithful.
4.1.2. The second function is that of counsel, support and help.
4.2. Qualities of the sponsors:
4.2.1. Persons should be sought who really can fulfill the two commitments or functions of the sponsors.
4.2.2. For that it is ideal that the sponsors lead a life of faith and commitment.
4.2.3. It can happen that some persons chosen to be sponsors do not have the ability to participate fully in the sacramental life. Although that is not ideal, these persons can serve as sponsors provided that:
4.2.3.1. The situation preventing full participation in the sacraments is not the result of their will, but of prior impediments.
4.2.3.2. They promise to resolve to the extent possible the hindrances that they have so that as soon as possible they can participate fully in the sacraments.
4.2.3.3. Within the limits imposed by their current conditions, they lead a faithful, committed Christian life.
4.3. Preparation of the parents and sponsors:
4.3.1. Along with the parents, the sponsors ought to receive brief but serious and effective instruction.
4.3.2. Normally a retreat in which the themes prescribed in the instruction guide for confirmation is sufficient.
4.3.3. In other cases the preparation can be given in some sessions that help them to be aware of their promises as parents and sponsors and to renew their commitment to the Christian life.
4.4. On the number and gender of the sponsors:
4.4.1. In many catholic circles the tradition has been to find a male sponsor for boys and a female sponsor for girls at their confirmation.
4.4.2. We do not believe it is necessary to impose this tradition on the Communion.
4.4.3. Therefore, for confirmation one or two persons can be chosen as sponsors, who can be a married couple or persons appropriate for the occasion.
4.4.4. Normally the person charged to choose the sponsors for confirmation is one who is being confirmed and not the parents.
5. Documental requirements and annotation of the confirmation
5.1. It is indispensable to be certain that anyone being confirmed has been baptized. For this reason the baptismal certificate can be required. Nevertheless, in the specific situation in which we are, a simple verbal declaration from those to be confirmed, or their parents or baptismal sponsors, as to the contents of the baptismal certificate can be enough.
5.2. It is indispensable to be certain that the name and facts that will be inscribed in the registry match the name and facts in the civil records. Normally the presentation of proof of age or, when the person is older, the identity card of the vicinity must be requested. A photocopy of the identification document is enough.
5.3. Immediately after the confirmation the inscription must be made in the registry book.
5.4. The inscription must meet the following standards:
5.4.1. It must be written with printed letters that are clear and reflect exactly the information contained in the identification document as well as the other required data.
5.4.2. Corrections and stains must be avoided.
5.4.3. In case there is an error in transcription, a correction or a stain, it will be necessary to make the corresponding annotation in the specified space preceding the words:
5.4.3.1. “Omit”: (and copy what is to be omitted) in the case in which something was written that is later corrected.
5.4.3.2. “To read”: (and what is correct is copied) in the case when some letter has been corrected or written over.
5.4.3.3. In addition to these errors, there can be others whose form of emendation must be sought in each concrete case.
5.5. It is recommended that after inscribing the confirmation with all the facts a certification of confirmation be made, which is given to the confirmed person to use as he or she sees fit.
IV. THE SACRAMENT OF THE EUCHARIST
A. FIRST COMMUNION
1. Criteria for admission to First Communion
1.1. The Eucharist is part of the sacraments of personal initiation and is granted when a person begins to be capable of acting on his or her own initiative.
1.2. Normally it is believed that the age in which this happens is at the beginning of the seventh year. This, however, can vary, according to particular cases and therefore discernment and flexibility are required with respect to age.
1.3. The Eucharist is given as nourishment that must be received regularly so that the Christian can move under the inspiration of the Holy Spirit and grow in the experience and practice of the theological virtues (see I Corinthians 11:23-26; John 6: 53-58).
1.4. Therefore, before a candidate is admitted to first communion, the following standards should be met:
1.4.1. That the candidate be appropriately instructed. Not only knowing the catechism but also being capable of making judgments and recognizing the inestimable gift that the Eucharist is.
1.4.2. That the candidate have attained the capacity, upon being nourished regularly with the Eucharist, to allow the life in the Spirit to grow in him or her and permit maturation in the Christian life (see I Corinthians 11:27-30).
1.5. Preparation ought to imply a commitment on the part of the whole community.
1.5.1. The community has to be committed to develop a pastoral program for children to ensure the growth of those who take the first communion.
1.5.2. Although in the greater number of cases those who make the first communion are children, the community must open space for them to participate in various ministries and services.
1.5.3. The commitment must be accepted to give ongoing instruction. It is not enough to prepare them for the first communion without then continuing to help them to grow.
1.6. Commitment on the part of the parents.
1.6.1. They must see the first communion of their children as an occasion to renew their Christian life, their life as a couple and as a family.
1.6.2. Also they have to see the first communion as an occasion to renew their commitment to be an example and witness to their children.
2. Preparation for First Communion
2.1. Length
2.1.1. Normally the preparation for first communion should last a year.
2.1.2. For special reasons, this time can be shortened, but without diminishing the quality of the instruction.
2.1.3. When, for pastoral reasons, first communion is celebrated before the instruction is complete, both those charged with the instruction and those who are doing first communion have to make a formal, public commitment to continue with the educational process even after the first communion.
2.1.4. In no case may first communion be celebrated before the candidates know at least what constitutes the essence of the sacrament and are capable of allowing the Eucharist to produce fruit in their life.
2.2. Content of the instruction:
2.2.1. It is very important that the candidates know all the content of the First Communion Guides that have been published. It is recommended that those candidates who can read and understand Spanish acquire the guide in order to study it in detail after the instructional meetings.
2.2.2. But the instruction cannot be limited to theoretical knowledge, but the experience of a deeply personal spirituality must be sought.
2.2.3. Thus it is indispensable that the classes join prayer and all other possible forms of spiritual deepening to instruction.
2.3. Preparation of the parents before First Communion
2.3.1. Parents ought to receive brief but serious and effective instruction before the first communion of their children.
2.3.2. Normally a retreat is sufficient in which they are given the themes prescribed for the parents in the guide for instruction for first communion.
2.3.3. Otherwise, the preparation can be given in some sessions that help them to be aware of their promise and to renew their commitment to the Christian life.
2.4. Preparation immediately before first communion
2.4.1. It is indispensable that a little before the celebration of the first communion, a retreat be held that allows the candidates to have a personal experience of encountering the Lord.
2.4.2. The effort should be made for each one of those making their first communion that it be a unique experience that illumines and transforms their lives.
2.5. Special situation:
2.5.1. In the case of people with mental or physical challenges (persons with problems of mental retardation or other mental or physical limitation), if they are more than seven years old, one should try to help them understand as well as possible in accord with their capacity and possibilities, what the sacrament of the Eucharist means. Nevertheless, the inability to learn or even to understand the significance, scope and commitment generated by the sacrament that is received must never be an impediment to giving them first communion provided that in conscience those charged with the preparation have done all that is humanly possible within the scope of their ability to prepare them.
3. Follow-up to first communion
3.1. The commitment of the community to those making their first communion cannot end with the ceremony in which the communion is received for the first time.
3.2. After the first communion it is indispensable that a catechetical program take place to ensure follow-up and growth.
3.3. It would be ideal to organize children’s communities for each one of the groups of first communion, through which the search for forms to help them to grow, to evangelize and give Christian witness might go forward.
3.4. Likewise it would be fitting after the first communion to continue organizing in addition to the catechism experiences and retreats for growth.
4. Other specifications
4.1. For the First Communion sponsors are not required. If on some occasions there is a custom of having sponsors, it can be maintained, but without requiring or imposing it.
4.2. A book registering first communion is also not required.
4.3. It is indispensable to be certain that a person has been baptized before receiving first communion.
B. RECEIVING COMMUNION IN SPECIAL SITUATIONS
It is necessary to clarify a series of special situations with respect to receiving communion, such as living in an irregular marriage.
The principle that generally holds is that when a person lives conjugally with another or has been married only in a civil ceremony, that person cannot come forward to receive communion. Although maintaining this principle, it is necessary to clarify a set of special situations.
First of all, the case of those marriages performed by the church that have broken down and ended in a separation. In these cases, unless they unite with another person, although separated from the person with whom they contracted marriage, they have the right freely to come forward to communion provided that their attitude is appropriate.
With respect to widows or widowers, whether they were married by the church or only civilly or only lived together conjugally: so long as the widowed person does not unite maritally with another person, although he or she may have plans to marry in the future, that person can freely receive communion. Given that such persons are free to be married by the church, if upon uniting with another person, if they are united through the sacrament of marriage they can continue to receive communion. If they are united only civilly or de facto, beginning at that time they have to abstain from receiving communion.
In some cases the unfounded idea exists that if the children are united maritally without religious marriage and continue living in the home of the parents, the parents as well as the children so united can not receive communion and are deprived of some of the ministries or privileges that they have in the community. This idea has no basis. The children so united are the only ones responsible and therefore, although the children have to abstain from receiving communion, the parents can continue participating with all regularity in their life in the church and in the communion.
In cases in which a person was living conjugally with another or is married civilly, but the spouse is out of the country for a prolonged period of time: each of the parties who in effect are living as a single person because of the distance from the spouse, will be able to come forward to receive communion in the usual way on condition that a promise is made that when the spouse returns he or she will try to be married religiously and unless that happens will then abstain from communion.
In cases in which a person, owing to the breakdown of a religious marriage, has formed a new family and because of the existing bond cannot regularize the new situation, that person should approach the “Ministry of Juridical-Pastoral Discernment” so that the case may be studied and determined whether the nullification of the first bond may be approved, so that, if declared free, that person can contract marriage sacramentally. Until that is given, the correct thing is to abstain from communion.
In the case in which the couple live together without having a sacramental marriage, the correct thing is to abstain from communion unless the commitment is made before the community to live together only as brother and sister and the community, duly informed, approves this promise. In every case, this situation ought to be only transitory, until it is possible to regularize the situation.
in the case when, after the process of discernment, the nullification of the first bond is not approved, the General Coordination of Communion should be approached so that an appropriate solution to each concrete situation may be sought.
In the case when two people live together and one of them is eager to marry but the other does not agree to a religious catholic ceremony and therefore both are deprived of communion, the General Coordination of Communion should be approached to study the possibility of finding an appropriate solution. The procedure that is followed in these cases is described in item 5.7. in the section below on the Sacrament of Matrimony.
V. MARRIAGE
1. On the standards for preparation
1.1. The careful preparation for the celebration of marriage should be one of the basic concerns of the servants of the community.
1.2. Through the sacrament of marriage the couple receives the gift of the Spirit to live out the commitment to love one another, to give each to the other and to love all creation with the same love with which Christ loved his Church, giving his life for her (see Ephesians 5:25-33).
1.3. In addition, in the case of marriage a series of impediments and procedures exist that, if they are not kept in mind, can make the sacrament invalid, and so it is essential to look carefully after fulfilling everything that is prescribed.
2. Preparation for marriage
2.1. Diversity of situations:
2.1.1. There are at least three different situations regarding sacramental marriage:
2.1.2. The first refers to young couples who, after becoming engaged, want to unite their lives through the bond of marriage. In this situation, although with variations, they can be teamed up with recently married couples with a few years of experience.
2.1.3. The second category refers to couples that have lived together conjugally for a long period of time and want to regularize their situation.
2.1.4. The third situation refers to couples in which one or both spouses has had a previous broken marriage and want the new union that they have established or are going to establish to be elevated to the dignity of the sacrament.
2.1.5. When we refer to the theme of preparation in the following, we are thinking directly about the young couples. For the other two situations, considered in items 2.1.3. and 2.1.4., it is necessary to adapt the general indications to the concrete pastoral situations.
2.2. Length:
2.2.1. Normally, preparation for matrimony should last a minimum of three months.
2.2.2. For special reasons, this time can be shortened, but without diminishing the quality of the instruction.
2.3. The content of the instruction:
2.3.1. It is very important that the couple as they prepare for marriage remember the basic elements of Christian faith.
2.3.2. It is also fundamental that they come to have a clear idea of what the matrimonial sacrament is, its characteristics, its goals, and the spiritual means by which they can be empowered to live their marriage as a true sacrament.
2.3.3. It is also important that they be educated with respect to psychological and practical aspects, such as:
2.3.3.1. Interpersonal relationships
2.3.3.2. Problems in relationships and means for overcoming them
2.3.3.3. What the intimate relationship implies from the physiological point of view.
2.3.3.4. The guidelines that should be kept in mind to make a responsible and loving plan for the children that they want to have, specifically guidance regarding the spouses’ consciences but also of the basic openness of marriage to a creative love.
2.3.3.5. The implications of the economic organization of the household.
2.3.3.6. Other themes that, according to social, cultural and related circumstances, can be considered of importance.
2.3.4. The instruction cannot be limited to theoretical knowledge, but has to seek that a deep personal spiritual experience be had and that each comes to understand the scope of the practical implications of the married life.
2.3.5. Thus it is essential that the instruction be participative and that it join prayer and all other possible means of spiritual deepening.
2.4. Preparation immediately before marriage
2.4.1. It is very important that at least six weeks before the date of the wedding there be what is known as the “presentation,” that is, that after possessing the required documents they be filed with the appropriate authority.
2.4.2. It is highly recommended that before the celebration of marriage a spiritual retreat be taken that may permit the couple to have a personal experience of encountering the Lord.
2.4.3. It can also help considerably if the engaged couple and an experienced married couple—who could be the sponsors of the young couple—could meet with each other.
3. Follow-up after the wedding
3.1. The commitment of the community to the couple and of the couple to the community cannot end with the marriage ceremony.
3.2. After the wedding it is essential that ways be sought by which the couple is actively incorporated into the life of the community.
3.3. If there are other young couples in the community it is highly recommended that with the coordination of an experienced couple follow-up be given them and help them to continue finding spaces within the church community for them in their new situation.
3.4. In many cases the success of the marriage and its stability depends on the support that they find in the community.
4. Guidelines for the selection of witnesses and sponsors
4.1. Function:
4.1.1. The function of the witness is basically to witness the moment of presentation and of marriage, and testify concerning the free will exercised by those contracting marriage, as well as the absence of a prior bond and the absence of external conditions and pressures to contract the marriage. Also it falls on the witness to testify to the nonexistence of obstacles that might invalidate the marriage.
4.1.2. The function of the sponsors is more personal:
4.1.2.1. The first function of the sponsors is that of witness, living a married life of faith, commitment and faithfulness.
4.1.2.2. In the second place, it is to give counsel, support and help both in the first times and also over the whole length of the married life.
4.2. Qualities of the witnesses and sponsors:
4.2.1. Qualities of the witnesses:
4.2.1.1. They must know the parties in order to be able to provide valid testimony.
4.2.1.2. They must have a minimal knowledge of the impediments to matrimony in order to be able to testify that none exist.
4.2.2. Qualities of the sponsors:
4.2.2.1. Persons who really can fulfill the two commitments or functions that fall to the sponsors should be sought.
4.2.2.2. For this it is ideal if the sponsors conduct their lives in faith and commitment.
4.2.2.3. It can happen that some persons chosen to be sponsors may not have the capacity to participate fully in the sacramental life. Although this is not the ideal, these persons can serve as sponsors provided:
4.2.2.3.1. That the situation that impedes full sacramental participation does not proceed from their willing, but from prior impediments.
4.2.2.3.2. That they promise to resolve, to the extent possible, the obstacles they have so that as soon as possible they may have full sacramental participation.
4.2.2.3.3. That within the limits imposed by their current conditions they conduct a faithful and loving married life and that they are distinguished by their commitment and participation in the community.
4.3. Preparation of the witnesses and sponsors:
4.3.1. The preparation of the witnesses can be limited to informing them, immediately before the presentation is made, concerning their responsibilities as witnesses and of the impediments that may invalidate the marriage.
4.3.2. The preparation of the sponsors must include some more detailed aspects:
4.3.2.1. The instruction can be brief but must be effective.
4.3.2.2. It makes them aware of their responsibilities, being testimony of conjugal life and support for the couple.
4.3.2.3. Normally a brief retreat of some sessions in which they are encouraged to renew their family life and conjugal love and are made aware of the commitments that they are going to take on.
4.4. Other aspects concerning the witnesses and sponsors:
4.4.1. The witnesses and the sponsors can be the same persons.
4.4.2. If it is decided to choose different people, it is very important to keep in mind that:
4.4.2.1. The witnesses have the obligation to be present both at the time of the presentation and also at the time when the marriage is celebrated.
4.4.2.2. The sponsors have to be present only at the time of the celebration of the marriage.
4.4.3. The people chosen as sponsors must be a married couple, as indicated in item 4.2.2.
4.4.4. Two persons can be sought as witnesses who might not have any type of relation with each other, and who may not even have known each other before, provided that each of them knows and can give witness concerning the parties. From the point of the personal situation of each of the witnesses, the only thing that is required is their credibility so that the testimony they give is reliable.
5. Required documents, the process of the presentation, the inscription of marriage in the registry book, the annotation of other books of registry and the notices of the celebration of the marriage
5.1. It is essential that, before the religious marriage be performed, certain requirements be met:
5.1.1. The marriage certificate must be filled out at the time of the presentation.
5.1.2. It must be affirmed that the couple has been duly prepared concerning the meaning of the sacrament of marriage (i.e., their catechetical instruction has been completed).
5.1.3. It must be confirmed by positive documentation that the couple has contracted civil marriage (a photocopy of the civil marriage, or photocopy of identification papers that confirm that the civil marriage has been performed, or the corresponding certification in the case of a civil marriage being celebrated before a notary public).
5.2. The presentation: the process of completing the marriage certificate.
5.2.1. The persons and document that have to be presented at the time of completing the marriage certificate:
5.2.1.1. The engaged couple must be present. They have to have the following qualifications:
5.2.1.1.1. They must have been baptized. If they have not been baptized, they have to receive the instruction necessary and have to have set the date of the baptism to precede that of the marriage.
5.2.1.1.2. It is recommended, but not indispensable, that they be confirmed.
5.2.1.1.3. They must be free to contract matrimony, there not being any previous sacramental bond of marriage.
5.2.1.1.4. They must wish to be married of their own free will, and are aware of all that it implies.
5.2.1.2. The witnesses must be present.
5.2.1.3. The certificate of baptism of each of the engaged couple must be presented.
5.2.1.3.1. It is essential that the certificate of baptism be sought in the parish in which each of the two was baptized.
5.2.1.3.2. If after searching for the certification and in one or both cases the inscription is not found or if the parish where the baptism took place is opposed to forwarding the certification, a declaratory act is drawn up and the supplemental certificate is inscribed in accordance with the procedure indicated in item 5.2.2.
5.2.1.4. If either or both members of the couple are confirmed, it is recommended that the certificate of confirmation be presented.
5.2.1.5. The civil marriage certificate must be presented or, if it has not yet been contracted on that day, it is guaranteed that the certificate will be delivered before the day of the marriage.
5.2.2. The procedure to follow in case the baptismal certificate is not available: The affidavit for the inscription of a supplemental certificate.
(This procedure normally must be done before the presentation, unless for serious reasons—such as distance of the witnesses, sickness or danger of death or another situation that warrants it—it is considered expedient to do it on the same day in which the certificate is to be completed, but in every case it has to be done before beginning to fill out the certificate.)
5.2.2.1. Before beginning to draw up the certificate, there must be certainty that the original certificate of inscription has been sought and not found or that providing it has been refused. For this certainty the testimony of the person who solicited and did not obtain the certificate is sufficient.
5.2.2.2. Who can present the request to draw up the affidavit:
5.2.2.2.1. Either member of the couple
5.2.2.2.2. The father, mother, child or relative of one of the couple.
5.2.2.2.3. The sponsors of the marriage.
5.2.2.2.4. Another person delegated by one of the couple by means of a written document.
5.2.2.3. Identification of the person who presents the request: This person must be identified by an identification card from the vicinity or some other valid government document.
5.2.2.4. What and who must be present to draw up the affidavit:
5.2.2.4.1. Documents:
5.2.2.4.1.1. The proof of the age of the person concerned (indispensable)
5.2.2.4.1.2. The birth certificate on which the celebration of baptism may be confirmed (if it took place at the time of birth).
5.2.2.4.2.1. The parents.
5.2.2.4.2.2. The sponsors.
5.2.2.4.2.3. Another family member or someone who can confirm the baptism.
5.2.2.4.2.4. In the extreme or insurmountable case, the affidavit can be drawn up with only the witness of the person concerned, provided that he or she present arguments that confirm the baptism. Furthermore, in these cases it is indispensable that two witness, whose names and identity are confirmed in the affidavit testify concerning the credibility of the person concerned.
5.2.2.5. Procedure to draw up the affidavit:
5.2.2.5.1. The person delegated to draw up the affidavit, will first remind all of those who will make a declaration of the obligation they have to tell the truth and only the truth.
5.2.2.5.2. Then they must be asked whether they accept the commitment to tell the truth and only the truth.
5.2.2.5.3. Then the affidavit is drawn up according to the formulary established for such cases and recording general matters as well as the specific testimony of the witnesses.
5.2.2.5.4. Then the signature or fingerprint of the person making a declaration is taken.
5.2.2.5.5. If the declarations are satisfactory, the inscription of the supplemental certificate is put into the appropriate registry book.
5.2.2.5.5.1. In the event there is direct access to the book of supplemental certificates of baptism, the inscription will be made in that book.
5.2.2.5.5.2. In the event that there is not direct access to said book, a request will be made to make the inscription in the book registering the baptisms in the region.
5.2.2.5.6. Then the supplemental certificate is inscribed in the registry book of baptisms. If it is inscribed in the ordinary registry, beside the number of the certificate is notated, “Supplemental Certificate.”
5.2.2.5.7. As soon as the certificate is inscribed, the place in which the certificate has been inscribed is indicated in the affidavit drawn up, and the corresponding affirmation is drawn up to be incorporated in the marriage certificate.
5.2.3. The procedure for filling out the certificate of marriage.
5.2.3.1. The person delegated to fill out the certificate must first remind each of the parties of the obligation to declare the truth, and only the truth.
5.2.3.2. Then he will confirm what documents are required and if the certificate of civil marriage is still missing, he will get from the couple the promise to deliver it as soon as the civil marriage is performed.
5.2.3.3. Third, he will inform them briefly, the couple as well as the witness, concerning what constitute impediments that invalidate marriage.
5.2.3.4. Then hewill receive the promise of each of the couple and of each of the witnesses to declare the truth, and only the truth.
5.2.3.5. Immediately afterwards he will take the testimmony of each of those making declaration in the following order:
5.2.3.5.1. The prospective groom.
5.2.3.5.2. The prospective bride.
5.2.3.5.3. The witness who knows the groom especially well.
5.2.3.5.4. The witness who knows the bride especially well.
5.2.3.6. Upon completing these declarations, the request will be made to sign the certificate by writing or by fingerprint.
5.2.3.7. If possible, it is recommended that each of those making a declaration do so without the others being present. For practical reason, however, this way of proceeding can be dispensed with.
5.3. Immediately after the wedding is celebrated, the following protocol is to be followed:
5.3.1. The process of filling out the marriage certificate must be completed, with the facts concerning the wedding and the names of the sponsors.
5.3.2. The certification must be recorded in the book of marriages.
5.3.3. Once the certification is recorded, a certificate should be given to the couple.
5.3.4. The annotations must be inscribed indicating the celebration of the marriage in the baptism book and in the book of confirmations in the event one or both were confirmed and the confirmation is inscribed in the same region. The procedure for making these annotations is the following:
5.3.4.1. The original certification in the book of baptism (and confirmation, if applicable) is sought, according to what is stated on the baptism certificate.
5.3.4.2. In the space reserved for “annotations,” the following is noted: “Contracted marriage with _______ on __________ in ________, book #, folio #, Certificate # of (Region or Parish).
5.3.5. In the event that the baptism is annotated in another Region or Parish and the respective certificate is at hand, the notice is sent so that the matching annotation may be made in the place where the original certificate of baptism is entered. For this notice, the specific formulation is filled out to that end and sent to the address that is found on the Baptismal Certificate.
5.3.6. After making the annotations and giving the pertinent notices, the spaces that had been kept pending on the certificate are filled in.
5.4. Standards for recording the certificate in the registry book of marriages. To make the inscription the following should be observed:
5.4.1. It must be done with printed letters, clear, and reflecting exactly the information contained in the marriage certificate and in the identification documents, as well as in other required papers.
5.4.2. Corrections and stains must be avoided.
5.4.3. In the event there is an error in transcription or a stain or mark, it is necessary to make the corresponding annotation in the specific space, preceded by the words:
5.4.3.1. “To be omitted”: (and copy what is to be omitted) in the case when something was written that was subsequently corrected.
5.4.3.2. “To read”: (and what is correct is copied) in the case some letter has been corrected or written over.
5.4.3.3. In addition to these errors, there can be others whose form of emendation must be sought in each concrete case.
5.5. The situation of the couple that is incorporated into a community of the communion, coming from other churches.
5.5.1. If they contracted marriage in the Orthodox Church:
5.5.1.1. The beginning point is the fact that the concept of marriage in the Orthodox Church matches the catholic concept, that is, it is believed to be a sacrament. Therefore it is not necessary to repeat the marriage ceremony.
5.5.1.2. If the couple requests that the marriage be inscribed in a book of marriage registries of the communion, the procedure to be followed is this:
5.5.1.2.1. The couple is asked to express publicly the desire to belong to and be incorporated into the community that is part of the communion and to renew the profession of faith, responding to the questions formulated in the “Baptismal Credo.” This ceremony can be presided by the Coordinator of the community and takes place in the presence of the community.
5.5.1.2.2. If it is possible, they are asked to present the certificate of their marriage in the Orthodox Church. If it is not possible to obtain that certificate, this requirement is waived.
5.5.1.2.3. The proof of age must be presented, the copy of the affidavit of civil marriage or, in its absence, the identification cards of both spouses, on which the civil marriage is confirmed, in order to ensure that the facts that are subsequently registered in the book of marriages match exactly the facts recorded in the civil registry.
5.5.1.2.4. The presentation is done and the marriage certificate filled out, following the ordinary procedure established to that end.
5.5.1.2.5. There being no need to perform any ceremony, the certification is recorded in the registry book for marriages.
5.5.1.2.6. The facts that are recorded in the marriage certificate, as well as those recorded in the registry book, must match exactly those that have been given both in terms of the date of the marriage and the name of the witness.
5.5.1.2.7. In the space for “Annotations,” the confirmation is made: “The marriage was celebrated in the Orthodox church and, upon request of the couple, after having renewed their profession of catholic faith, the present certification was recorded.”
5.5.2. If they contracted marriage in a Protestant church or any other church:
5.5.2.1. Except for the Orthodox churches, other Christian churches do not accept the sacramentality of marriage, although they have rituals of blessing and thanksgiving.
5.5.2.2. Therefore it is not possible to recognize the blessing made in these churches as a celebration of the sacrament.
5.5.2.3. Consequently, upon receiving a couple that comes from a Protestant or other church, except the orthodox, in which the marriage has been blessed, the marriage ceremony must be repeated totally, fulfilling the prescribed requirements, from the pre-sacramental preparation, through the presentation, to the liturgical celebration, all with the manifestion of matrimonial consent.
5.6. The celebration of private marriages
5.6.1. It is a legal requirement that a person must be married civilly before contracting sacramental marriage.
5.6.2. Nevertheless, there are situations in which problems of a civil sort exist that, given the the shortage of economic or other means, make it impossible for a particular couple to be married in a civil ceremony; for example, in the areas of armed conflict, the loss of documents; the fact that one of the person has never been written in the civil registry and therefore does not even exist in the eyes of the law; the case in which the person contracted a civil marriage in his youth, and, without obtaining a new divorce, entered a new situation, which is now of many years standing.
5.6.3. In these cases, for pastoral reasons and in a totally exceptional way, it can be possible to proceed to administer the sacrament of marriage privately, under the following conditions and procedures:
5.6.3.1. It is necessary to exhaust the means of regularizing the civil situation that would permit the civil marriage contract. Only when it is believed that the solution of the problems is entirely beyond the reach of the couple may the procedure for celebrating private marriage be initiated.
5.6.3.2. It is required that by means of witnesses it is confirmed that the couple have lived together continuously and without problems of any sort for a minimum of five full years. This means that the union de facto can be considered as endowed with the rights that the law recognizes for them and with the minimum required stability.
5.6.3.3. It is required that the union de facto has produced children. This requirement can be waived only when the persons are old and have lived together for many years.
5.6.3.4. The couple is warned that, although they must fulfill all the other requirements for the celebration of marriage—including the pre-sacramental preparation, the presentation of baptismal certification or substitutes therefor; the presentation to fill out the certificate—and that the marriage will have sacramental efficacy, nevertheless, because of the private character of the ceremony, it will not be possible to obtain certification of the celebration until, if it be possible in the future, the civil situation is regularized.
5.6.3.5. The procedure is as prescribed for ordinary public cases, excepting the possibility of issuing the matrimonial certificate.
5.7. How to proceed when one of the parties wants to regularize the matrimonial situation in order to be able to participate fully in the sacramental life and the other, still intending to maintain the marriage with its essential characteristics, is opposed to the celebration of a religious catholic ceremony.
5.7.1. In the event a couple are living together conjugally and one of them is eager to marry, but the other does not want a religious catholic ceremony and therefore both are deprived of access to communion, the General Coordination of the communion should be approached to study the possibility of finding a solution.
5.7.2. Among the alternative solutions that can be explored are the following:
5.7.3. That a recognition of the possible civil marriage be made, dispensing with the form and looking for an appropriate way to make sure that the required matrimonial consent exists. For that, the most secure way of proceeding is to try to have the parties express anew their matrimonial consent before qualified witnesses, while doing without the religious form.
5.7.4. In cases in which a de facto union exists for more than five years and the person that is opposed to contracting a sacramental marriage is also opposed to contracting civil marriage but still affirms the desire to maintain the conjugal union and matrimonial consent, including all that is required for its validity: Likewise, dispensing with the form, an appropriate way to make certain that the required matrimonial consent exists can be sought, keeping in mind that for that the most secure way of proceeding is for the parties to express anew their matrimonial consent in front of qualified witnesses. For the rest, in such cases a process is to be followed analogous to the one prescribed for private marriages, in such a way that the de facto union can be validated and the marriage considered as valid, howbeit with a strictly private character.
5.7.5. Other specific situations can exist for which an appropriate pastoral solution will have to sought.
VI. THE SACRAMENT OF RECONCILIATION
1. Standards and perspectives
1.1. We believe that the administration of the sacrament of reconciliation (which also can be called penance or confession) ought to be done regularly and frequently (see 1 John 1:1,8-2:3)
1.2. Thus a first and fundamental aspect is to develop in the members of the community an awareness of what sin is so that they may be able to recognize and confess themselves as sinful and consequently benefit from the grace of pardon and the outpouring of the Holy Spirit, which are the effects of the sacrament (see John 20:22-23).
1.3. To become aware of what sin is, it is necessary to study in detail the witness of Revelation.
1.4. It is necessary to be careful not to be trapped in very common superficial beliefs that confuse sin with the feeling of guilt, the result of a series of religious, cultural and social conditionings.
1.5. Likewise it is necessary to avoid confusing the Commandment of God that consists in trust in Him and giving one’s heart to Him unconditionally, in order to transformed by his Spirit and to act in conformity to his will (see Romans 8:12-17; Galatians 3:11-13; 4:3-11) with a series of precepts or commands that, although they may be found in Holy Scripture reflect the form of expressing and concretizing the Commandment of God in an environment, mentality and culture different from the cultural forms that we have today.
1.6. Only when one comes to see the root of sin can one see oneself as a sinner and open oneself effectively to receive the transforming power of the Spirit through the sacrament.
2. Steps toward making a good and effective reconciliation
2.1. Certain steps exist that should be followed to make a good and effective reconciliation.
2.2. The first step is a deep and sincere repentance (see Psalm 51). The repentance supposes that in the depths of the heart one has come to see the greatness, the love and the mercy of God and, at the same time, one’s own littleness, the lack of response to God’s love and the concrete faults that there are. Likewise, part of deep repentance is to implore the Lord for the strength of the Spirit in order not to sin again.
2.3. The second step is the confession of the sins. This has to be done with a knowledge of being a sinner and with a confession of the concrete deeds through which one’s self-sufficiency and rebellion against God have been manifested (see Job 42:1-6; Luke 15:18-21).
2.4. The third step is the receive absolution from the sins from the priest (see John 20:23).
2.5. Finally, the fourth step is the action of grace by the pardon received through the outpouring of the Holy Spirit (see I Kings 3:5-15; I John 2:27-29), the prayer for perseverance in the new life and the manifestation of the decision to be obedient to the grace received.
3. The administration of the sacrament
3.1. Standards. The administration of the Sacrament of Reconciliation takes the following elements into account:
3.1.1. Some of the penitential forms of the early Christian communities (see James 5:16).
3.1.2. The guidelines given by the ecclesiastical authorities for the administration of the sacrament of reconciliation.
3.1.3. And making an effort to know and accept the “Feeling of the Faith” of our Ecclesial Communities such that the sacramental character of Reconciliation may be clearly emphasized.
3.2. Forms of administering the sacrament: We have decided to accept within the communion an ordinary form of administering the sacrament and two extraordinary forms.
3.2.1. The ordinary form is the Communal Confession of sins with the individual absolution of each penitent.
3.2.2. The extraordinary forms are:
3.2.2.1. Individual confession of sins with the individual absolution of the penitent.
3.2.2.2. The communal confession of sins with general absolution of all the penitents.
3.3. On the ordinary form of administering the sacrament: Communitarian confession with individual absolution:
3.3.1. It is advisable, after the initial greeting, to explain the procedure that will be followed in the celebration.
3.3.2. Afterwards, a reading on the theme of repentance or some other form of invitation to repentance is done.
3.3.3. Then the confession of sins begins. Normally those who are going to confess go to their knees, although other postures are also possible. All the penitents make confession simultaneously. To maintain discreetness during confession it is recommended that while it is done, it be accompanied by background music, without singing. It is necessary to encourage that the communal confession be the most sincere and exhaustive on the part of each penitent.
3.3.4. It is recommended that the presiding priest or better still a minister or server who knows the reality of the community continue guiding the confession by remembering the different forms of expressing the sin that there are while the members of the community are simultaneously making their confession. The recourse to a minister or server is indispensable in cases in which a part of the community speaks a language that the priest cannot speak.
3.3.5. At the end of the communal confession, all the penitents recite together the “I confess.”
3.3.6. Afterwards the priest pronounces over all the penitents the prayer invoking the outpouring of the Holy Spirit so that by the ministry of the church the sins may be forgiven.
3.3.7. Immediately afterwards, each of the penitents comes before the priest to receive the absolution individually.
3.3.8. After the absolution the penitent individually makes the prayer of thanksgiving, of supplication and commitment.
3.4. On the extraordinary forms of administering reconciliation.
3.4.1. Reconciliation with individual confession and absolution follows the same procedure that has traditionally been used.
3.4.2. Communal confession with general absolution follows the same steps as communal confession with individual absolution, with the exception of the last two steps, in which the absolution is imparted generally and the thanksgiving and supplication are done communally.
3.4.3. Normally reconciliation with confession and individual absolution is administered in cases in which the number of penitents is small or when it is expressly requested by the penitent(s).
3.4.4. Reconciliation with general absolution is only administered when the number of penitents is large and would create serious pastoral problems if the absolution were administered individually.
VII. EXTREME UNCTION
1. Perspectives on the sacraments and its administration
1.1. Faith makes us recognize that through the sacrament of anointing the ill, the Lord gives the outpouring of the Holy Spirit with the view of forgiving sins (see James 5:14-15) and the integral healing of the person who is anointed, that is, his interior liberation and, if it is the will of God, his physical cure (see Matthew 10:7-8).
1.2. Since the primary meaning of the sacrament is to strengthen those who are weak through any kind of pain or illness, it is vital that the sacrament be accessible to the faithful whenever they need it.
1.3. Therefore two types of circumstances can be considered before which the sacrament may be administered:
1.3.1. Cases involving an ill person who is weakened, seriously ill or in danger of death.
1.3.2. Periodic communal celebrations of healing with anointing of the ill, designed especially for the elderly or those who suffer any type of weakness.
2. Pastoral care of the ill
2.1. It is very important that in every community there exists a ministry caring for and following up on the ill.
2.2. It is the responsibility of this ministry to visit and pray regularly with the ill. Anointing by a lay administrator can be added to prayer at times, without it taking on sacramental character. The opportunity to receive communion frequently should also be offered.
2.3. It should be believed that the person appointed to minister to the ill and their healing is called not only to visit the ill or attend to them in cases of necessity but also ought to see as part of his mission to pray God to grant spiritual healing of the ill and, if it be the divine will, their corporeal healing.
2.4. The administration of the sacrament of anointing of the ill should be seen within the context of comprehensive pastoral care of the ill.
2.5. While prayer for the ill, the prayer with anointing and the distribution of the Eucharist is the task of the pastoral team for the ill, the administration of the sacrament of anointing the ill is authorized only for the priest.
3. Points to keep in mind on administering the sacrament
3.1. It is fundamental that the celebration of the sacrament of anointing the ill truly be a moment in which the ill person meets the Lord and the outpouring of the Holy Spirit is granted.
3.2. So that this may happen, when the anointing of the ill is done individually, it is very important that the community be prepared with enlivened prayer; that a good group be present and participate, and that the ill person, on receiving the sacrament still be still aand able to participate actively in the celebration.
3.3. It is important that there be planning for periodic communal celebrations: for example, perhaps two times a year in every community, zone or region.
3.4. It is fundamental that means be sought—facilitating transportation, etc.—so that all the elderly and ill can participate in the communal celebrations of anointing and healing.
3.5. Normally the communal celebration of anointing in done within the Mass.
|