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Holiness is the second property that the Nicene-Constantinopolitan Symbol attributes to the Church and which emanates from the intimate nature of the same. In fact, if the Church is "the union of Christ with man in a social form" it must be holy, like everything that is in contact with God. The Bible presents holiness as the characteristic attribute of the Church: «Christ loved the Church and gave himself for her, in order to sanctify it (…), to prepare her as an immaculate bride, without wrinkles and without moles" (Ephesus. 5, 26); «Christ chose us so that we might be holy and immaculate before him» (Ephesus. 1, 4): "He gave himself for us in order to redeem us from all iniquity and to purify himself into an acceptable and zealous people for good works" (Tit. 2, 14). The holiness of the Church is threefold: sanctity of principles, of the limbs, of charismas. The sanctity of principles consists in the fact that the Church is endowed with means that are suitable for producing sanctity in men (active sanctity). Really the dogmatic and moral doctrine of the Church (Magisterium) it is the ferment that lifts the human mass from the darkness of the earth to the splendors of the sky; his Sacraments (Ministry) they are the channels that transmit sanctifying grace; his authority (Empire) it tends only to guide the faithful along the path of perfection. The sanctity of the limbs results from the spectacle that has constantly occurred in the history of Christianity of many faithful living according to the precepts of the Gospel (common holiness) and many others who, also following the evangelical advice, they have reached the arduous heights of heroism (eminent sanctity), which is usually sanctioned by canonization. All the centuries of the history of Christian peoples, from San Paolo to San Benedetto, from Saint Francis of Assisi to Saint Teresa of Jesus, from San Vincenzo de' Paoli to San Giovanni Bosco are intersected by the luminous trail of heroic sanctity (passive sanctity). The sanctity of charisms emerges from the gift of miracles, with which the Holy Spirit usually manifests his presence throughout the mystical Body (they are in fact the miracles thanks gratis datae for the building of the Church) as in some member endowed with singular virtue, because God, ordinarily he uses the souls dearest to him to work his wonders (signs of holiness).
dal Dictionary of dogmatic theology, Piolanti, Relative, Garofalo – peace to their souls! – Studies, Roma, 1952.

Taken from Catholic Encyclopedia, Vol. IV, Coll. 117-119, Imprimatur 8 October 1950. For communication in sacred things or communion in the sacred means the participation of Catholics in sacred ceremonies (prayers, functions, pre­diche, rites) carried out by non-Catholics (heretics, scisma­tici, unfaithful) inside or outside their churches or temples. This participation can be: active, when, Meaning what, one takes part in religious worship positively, performing some act, that has a relationship with it; passive, when one takes part in it only negatively, refraining from any action, that says relationship with the religious ceremony; formal, when there is adhesion of mind and heart; material, when this adhesion is missing and everything is reduced to an act of external and physical presence. Communication in sacred things is usually designated by the name of communication in the divine, to distinguish it from communication in the profane that is, in private and public relations that concern domestic and civil life, and communication in mixed things, that is, in relationships, which involve acts that can also be considered or have a religious side, come i matri­moni, funerals and similar ceremonies. The conduct of Catholics in this regard is regulated in principle by the CIC (Code of Canon Law of the 1917), and in its various applications by the norms issued by the Sacred Roman Congregations.
Communication in the profane. – According to current canon law, it is lawful, when there is no danger of spiritual damage; illicit, when this danger exists. Therefore those actions must also be avoided, which, maximum in some specific circumstances, they can mean or imply excessive familiarity or confidence or familiarity, and consequently dangerous, with non-Catholics, especially for people "simple and weak in faith" (cf. Sum. Theol., 2^a-a^ae, q. 10, a. 9). Relations with the excommunicated knowing are regulated by particular rules (CIC, can. 2267).
Communication in the divine. It is never permissible for the faithful to actively assist or take part, in any way, to the sacred rites of non-Catholics (CIC, can. 1258 § 1). This applies not only when it comes to false or impious rites in themselves, but also when it comes to those rites that are specific to this or that sect or heretical group, schismatic, pagano. Because such participation is equivalent to the profession of a false religion and consequently to the denial of the Catholic faith. And even in the event that any idea of ​​denial could be excluded, three very serious damages still remain: 1) the danger of perversion in the Catholic who participates; 2) the scandal, and of the faithful, who take reason to judge badly of the person who deals with opponents of the faith and perhaps even to doubt its truth, and of non-Catholics themselves, who thus confirm their error; 3) indifferentism in matters of religion, that is, the outward approval of erroneous beliefs and the idea that the external expression of one's faith is something negligible. Read More