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., 2a-aae, 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.
In particular: 1. Sacraments: a) Baptismo: a Catholic cannot be a godfather, not even through a third party, in a Baptism conferred by a heretical minister, because this would be like obliging oneself to instruct or have the baptized person instructed in an erroneous doctrine (S. Uffizio, 10 maggio 1710; 7 July 1864; Collectan. by Prop. Fide, Roma 1907, nn. 478, 1257). b) Eucharist: a Catholic cannot attend the Mass of a heretical or schismatic priest, although, urgent the festive precept, would otherwise remain without Mass (S. Office, 7 ag. 1704; ibid., n. 267). c) Marriage: it is not permissible to contract marriage in front of a heterodox minister, not even in the case of a mixed religion marriage, not even if it has already contracted before, or you intend to contract it later, in front of the Catholic priest (CIC, can. 1063). Transgression entails the excommunication reserved for the Ordinary (can. 2319). However, if the heterodox minister acts only as a state official, it is permissible to use him, when there is no risk of perversion or scandal or contempt for ecclesiastical authority (can. 1526 § 2). d) Last Sacraments: in danger of death, missing the Catholic priest, one can receive absolution from a heretical priest, on the condition that there is a probability that it will be given according to the Catholic rite (S. Office, 30 June e 7 July 1864; Collectan. of Propag. Fide, n. 1257, ad 6). Furthermore: a Catholic cannot call the minister of a heterodox cult to the bedside of a dying person of the same religion to administer the Sacraments. Can, but, resort to the intervention of a co-religionist of the sick person, or even to warn the heterodox minister himself simply of the dying man's desire to receive a visit from him. In this second case there is only an invitation similar to that which would be addressed to any person, relative or friend. — 2. Other ceremonies. Catholics remain prohibited from praying, sing, playing the organ in the churches and chapels of heretics and schismatics, alone or with them, while they perform their religious functions (S. Congress. at Propag. Fide, 12 June e 8 July 1889; Collectan. by Prop. Fide, n. 1713). – 3. Public disputes. Catholics cannot take part in discussions and controversies, especially public ones, in matters of faith with non-Catholics, without the permission of the S. Site, o, in urgent cases, of the Ordinary (CIC, can. 1325 § 3). — 4. Common use of the church. The Ordinary can grant the use of a Catholic church for the functions of dissidents, but at times other than Catholic functions. This is how it happens, p. es., in Alsace, Germany, Switzerland and in the church of S. Tomb in Jerusalem (S. Office, 5 June 1889; CIC, Sources, n. 1119).
Communication in mixed things. The purely passive presence or participation in the ceremonies of a non-Catholic cult is tolerated by the Church, when there is a reason for honor or civil respect; to the condition, but, that the reason is serious (approved in case of doubt by the Ordinary), the risk of scandal or perversion is excluded and no immediate participation is taken, right mediate. You can then assist, in these cases, at the funeral, at weddings and other similar ceremonies of non-Catholics (CIC, can. 1258 § 2).
So in the case of funerals: a) if the funeral is organized as a manifestation of disbelief or contempt for the Catholic religion, you cannot participate (S. Uffizio, 11 maggio 1892; CIC, Sources, n. 1154); b) in other cases it is possible or for reasons of civil duty (when, p. es., it's the master, of a military leader, of the head of state); or for reasons of honor (when it comes to a close relative, of a public benefactor, of a very close friend). However, when accompanying the funeral procession you cannot bring a lit candle, nor make suffrages for the soul of the deceased, nor sing, because these and similar acts indicate participation in the religious rite. Visiting the churches of heretics can be permitted as a matter of curiosity or study, provided that it does not involve any intention to participate in any religious rites or is not imposed by the civil authority to indicate harmony of beliefs between Catholics and non-Catholics (S. Office, 13 Jan. 1818; CIC, Sources, n. 856).
Non-Catholics can receive the blessings with the intention of obtaining the light of faith, o, with this, the health of the body (CIC, can. 1149). The can. 1152, Then, it also allows exorcisms to be recited over them. Furthermore, the Congregation of the S. Uffizio declared that schismatic women can sing with Catholic women in liturgical services (Catholic, ndR) (24 Jan. 1906); that as an exception, non-Catholics can act as witnesses in a Catholic wedding (19 ag. 1891); that a Protestant can temporarily act as organist in a Catholic church, as long as it doesn't cause scandal (22 Feb. 1820); that the participation of non-Catholics in Catholic worship is permitted only with reservations, does not have an official character and does not involve communion of thought with them (22 June 1859; CIC, Sources, respectively nn. 1276, 1144, 858,952).
Entry compiled by P. Celestino Testore
[by CIC we mean Code of Canon Law Pio-Benedictine of 1917]
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., 2a-aae, 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.
In particular: 1. Sacraments: a) Baptismo: a Catholic cannot be a godfather, not even through a third party, in a Baptism conferred by a heretical minister, because this would be like obliging oneself to instruct or have the baptized person instructed in an erroneous doctrine (S. Uffizio, 10 maggio 1710; 7 July 1864; Collectan. by Prop. Fide, Roma 1907, nn. 478, 1257). b) Eucharist: a Catholic cannot attend the Mass of a heretical or schismatic priest, although, urgent the festive precept, would otherwise remain without Mass (S. Office, 7 ag. 1704; ibid., n. 267). c) Marriage: it is not permissible to contract marriage in front of a heterodox minister, not even in the case of a mixed religion marriage, not even if it has already contracted before, or you intend to contract it later, in front of the Catholic priest (CIC, can. 1063). Transgression entails the excommunication reserved for the Ordinary (can. 2319). However, if the heterodox minister acts only as a state official, it is permissible to use him, when there is no risk of perversion or scandal or contempt for ecclesiastical authority (can. 1526 § 2). d) Last Sacraments: in danger of death, missing the Catholic priest, one can receive absolution from a heretical priest, on the condition that there is a probability that it will be given according to the Catholic rite (S. Office, 30 June e 7 July 1864; Collectan. of Propag. Fide, n. 1257, ad 6). Furthermore: a Catholic cannot call the minister of a heterodox cult to the bedside of a dying person of the same religion to administer the Sacraments. Can, but, resort to the intervention of a co-religionist of the sick person, or even to warn the heterodox minister himself simply of the dying man's desire to receive a visit from him. In this second case there is only an invitation similar to that which would be addressed to any person, relative or friend. — 2. Other ceremonies. Catholics remain prohibited from praying, sing, playing the organ in the churches and chapels of heretics and schismatics, alone or with them, while they perform their religious functions (S. Congress. at Propag. Fide, 12 June e 8 July 1889; Collectan. by Prop. Fide, n. 1713). – 3. Public disputes. Catholics cannot take part in discussions and controversies, especially public ones, in matters of faith with non-Catholics, without the permission of the S. Site, o, in urgent cases, of the Ordinary (CIC, can. 1325 § 3). — 4. Common use of the church. The Ordinary can grant the use of a Catholic church for the functions of dissidents, but at times other than Catholic functions. This is how it happens, p. es., in Alsace, Germany, Switzerland and in the church of S. Tomb in Jerusalem (S. Office, 5 June 1889; CIC, Sources, n. 1119).
Communication in mixed things. The purely passive presence or participation in the ceremonies of a non-Catholic cult is tolerated by the Church, when there is a reason for honor or civil respect; to the condition, but, that the reason is serious (approved in case of doubt by the Ordinary), the risk of scandal or perversion is excluded and no immediate participation is taken, right mediate. You can then assist, in these cases, at the funeral, at weddings and other similar ceremonies of non-Catholics (CIC, can. 1258 § 2).
So in the case of funerals: a) if the funeral is organized as a manifestation of disbelief or contempt for the Catholic religion, you cannot participate (S. Uffizio, 11 maggio 1892; CIC, Sources, n. 1154); b) in other cases it is possible or for reasons of civil duty (when, p. es., it's the master, of a military leader, of the head of state); or for reasons of honor (when it comes to a close relative, of a public benefactor, of a very close friend). However, when accompanying the funeral procession you cannot bring a lit candle, nor make suffrages for the soul of the deceased, nor sing, because these and similar acts indicate participation in the religious rite. Visiting the churches of heretics can be permitted as a matter of curiosity or study, provided that it does not involve any intention to participate in any religious rites or is not imposed by the civil authority to indicate harmony of beliefs between Catholics and non-Catholics (S. Office, 13 Jan. 1818; CIC, Sources, n. 856).
Non-Catholics can receive the blessings with the intention of obtaining the light of faith, o, with this, the health of the body (CIC, can. 1149). The can. 1152, Then, it also allows exorcisms to be recited over them. Furthermore, the Congregation of the S. Uffizio declared that schismatic women can sing with Catholic women in liturgical services (Catholic, ndR) (24 Jan. 1906); that as an exception, non-Catholics can act as witnesses in a Catholic wedding (19 ag. 1891); that a Protestant can temporarily act as organist in a Catholic church, as long as it doesn't cause scandal (22 Feb. 1820); that the participation of non-Catholics in Catholic worship is permitted only with reservations, does not have an official character and does not involve communion of thought with them (22 June 1859; CIC, Sources, respectively nn. 1276, 1144, 858,952).
Entry compiled by P. Celestino Testore
[by CIC we mean Code of Canon Law Pio-Benedictine of 1917]
