(b) The matter of the second consecration is likewise that appointed by Christ at the Last Supper, namely, wine. Only wine strictly so called according to Scriptural and common usage is valid matter. Hence, the Eucharistic wine must be made from grapes, and consequently cherry wine, currant wine, peach wine, blackberry wine, cider, wild grape wine, artificial wine, etc., are insufficient; the grapes must be ripe, and verjuice is therefore invalid matter. The wine must also be entire, unadulterated, and uncorrupted; and hence wine from which all the alcohol has been removed, brandy or cognac (i.e., spirits distilled from wine), wine to which a notable quantity of water, tartaric acid, sugar, alcohol or other substance has been added, and wine which has become vinegar, are not fit matter for the Sacrament. Accidental qualities are of no importance to validity, and hence the wine may be red or white, dry or sweet; it may be made either from ripe or dry grapes (raisin wine); and the Church permits the fortification of weak wine by a process of heating that does not prevent fermentation, or by the addition when fermentation has begun to subside of grape or wine alcohol on condition that the final alcoholic strength does not exceed 12%, or in some cases, if the wine possessed so much, 17% or 18%. But the church law strictly requires for licit matter that wine be fermented, though must or new wine is permissible in case of necessity, if it have about 5% alcohol; that it be neither souring nor frozen, nor mixed with substances added for the sake of aroma, color or sweetness, nor with water poured in before Mass. The tradition and law of the Church, based on the example of Christ, make it a grave obligation that a few drops of water be added to the wine at the altar, but, if the water equals a third part of the wine, the matter becomes of doubtful sufficiency.
(c) The form is contained essentially in the words of consecration used by Christ at the institution of the Eucharist, namely, “_Hoc est corpus meum_” over the bread, and “_Hic est calix sanguinis mei_” over the wine. But a grave precept of the Church requires that all the other principal words of the consecration be pronounced (i.e., the “_novi et aeterni testamenti_, etc.,” the “_Haec quotiescumque_, etc.,” the “_Qui pridie_,” the “_Simili modo_”). The omission of the particle “_enim_” would be only venially sinful.
2701. The Minister of Consecration.—(a) Qualifications.—Every priest and only a priest can consecrate validly, for only to the Apostles and their successors in the priesthood were spoken the words of Christ: “Do this in commemoration of Me.” But only those priests can consecrate lawfully who have the faculty of celebrating Mass (see 2709).
(b) Duties as regards Valid Consecration.—Internally, there must be the intention (actual or virtual) of acting in the name of Christ, and of effecting what the words of consecration signify; and hence a merely narrative recitation of the form is insufficient. This actual or virtual intention must also determine the individual matter to be consecrated, and hence a host placed on the corporal is not consecrated if the priest neither saw it nor took it up for consecration. Small crumbs in the ciborium and small drops of wine on the inner side of the chalice are consecrated, unless excluded by the priest’s intention; but drops of wine on the outside of the chalice should be considered unconsecrated, since it is unlawful to consecrate what is not contained in the chalice.
Externally, bread and wine must be physically present to the priest, that is, so within his reach or range that according to human usage they can be correctly designated by the demonstrative pronoun “this” used in the form. Accordingly, they must be near the minister; how near cannot be mathematically defined, and authors variously assign about ten, twenty, thirty, forty and fifty paces as the extreme limit. Again, the bread and wine must not be separated from the minister by any dividing partition, such as a wall, or the altar, or perhaps even the closed door of the tabernacle, though a closed container (such as a covered ciborium or chalice) would not put the matter away from the minister’s presence. Finally, they must not be behind the minister’s back, and, even if they are before him but hidden (e.g., hosts under the corporal or chalice), the consecration is doubtful.
(c) Duties as regards Lawful Consecration.—Internally, there must be the state of grace, which the divine law prescribes, Further, one who is conscious of grave sin certainly committed and certainly unconfessed (unless inculpably omitted in confession) must go to confession beforehand, unless there be need to celebrate at once (e.g., because otherwise there will be no parochial Mass on a day of precept, or because grave scandal or defamation will result, or a dying person will be deprived of the Viaticum) and confession is impossible (i.e., there is no confessor present who has jurisdiction, or who can be resorted to without a serious inconvenience extrinsic to confession, and moreover it is very difficult on account of distance, health, weather, or other like reasons to go elsewhere to confession). Under these circumstances, he may make an act of perfect contrition and then proceed to celebrate. But one who has consecrated without confession because of such necessity must go to confession as soon as possible—i.e., within three days, or, if circumstances so require, earlier than that (e.g., if a confessor can be had the same day, but not again for a week) or later (e.g., if a confessor cannot be had for a week). These rules about confession are of grave obligation, from Church law at least (Canon 807). On account of disrespect, it seems that grave sin is committed when the celebrant is voluntarily and advertently distracted during consecration, but he should not repeat the form unless it is certain or very probable that something essential has been omitted. Externally, consecration must be made only during Mass, both species must be consecrated, a larger quantity must not be consecrated than can be conveniently used, the matter at the moment of consecration must rest on the corporal and above the stone of the altar, and a ciborium must be uncovered while its bread is being consecrated.
2702. Inadvertent Neglect of Grave Liturgical Precept.—Is the consecration valid when the minister inadvertently neglects some grave liturgical precept as to the matter or manner of consecration?
(a) Some authors reply in the negative, because they feel that no priest has the will to consecrate in a way forbidden by the Church under pain of grave sin. According to this opinion, then, if accidentally no water were placed in the chalice, or if the chalice were unconsecrated, or if the ciborium were left off the corporal, the consecration would be invalid.
(b) Other authors distinguish as follows: if the celebrant intended not to consecrate with a material breach of grave liturgical prescription, the consecration would be null; if the celebrant had only the intention to consecrate all valid matter before him, the consecration would be valid. This latter intention, it seems, should be formed by all priests once for all, since it ensures the validity of their consecrations and is not sinful, as it does not aim to violate the rubrics, but only to provide for exceptional cases when a rubric is unintentionally violated.
2703. The Minister of Communion.—(a) Qualifications.—The ordinary minister of Communion is a priest, the extraordinary minister a deacon. Pastors and other priests to whose custody the Blessed Sacrament is entrusted have the right to give Communion, and others also who have express or presumed permission. The celebrant of Mass may give Communion during his Mass, and, if Mass is private, just before and just after it. A sick priest who is unable to say Mass may communicate himself, at least when there is no other minister at hand; and even a layman may, in the absence of a major cleric, give himself the Viaticum, or consume the Host to save it from profanation (Canons 845-850).