Q: My main question is whether baptisms are permitted/encouraged outdoors in nature?

I’m exploring outdoor creation centred liturgies and Eucharist in particular.

 Pope Saint John Paul II writes beautifully about his various experiences of celebrating Eucharist in multiple outdoor locations, including nature settings.

Any guidance and resources you can point to in regard to these matters is much appreciated.

I read your blog daily and thank God for you and your ministry.

May 2026 be graced in unexpected ways for you.

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A: The Order of Baptism of Children says, “In order that Baptism may be seen more clearly as the Sacrament of the Church’s faith and of incorporation into the People of God, it should normally be celebrated in the parish church, which ought to have a baptismal font” (10). 

I suggest you ask a canon lawyer in Australia to see if accommodations for outdoor baptisms have been made as they have for outdoor weddings.

Thanks for following my blog and for your ministry. A blessed 2026 to you.

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Q: Hi Paul from Down-under –  and Christmas Time (Tide?) and Epiphany Time blessings (I’ve not heard of Epiphany Time but the Abbey I visit is celebrating this. Does such a season exist.?

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A: I guess you could call the days between Epiphany and Baptism of the Lord Epiphany Time. The Liturgy of the Hours, for example, has special hymns, antiphons and readings for that week.

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Q: Can women be formally admitted to Acolytes and Lectors?

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A: Pope Francis approved this:  https://www.vatican.va/content/francesco/en/motu_proprio/documents/papa-francesco-motu-proprio-20210110_spiritus-domini.html

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Q: Thank you for sharing your calm, reasonable, thoughtful approach to liturgy.   I was taught as a priest to make the sign of the cross when giving a blessing with thumb and all four fingers together, palm facing the people, person, or object being blessed.   I notice other hand positions.    One has the hand turned with thumb and fingers together, the pinky finger facing whom or what is being blessed.    And a third has a finger and thumb touching so that three fingers are together and extended as sign of the cross in blessing is offered.   
I really ask out of curiosity, aware that this is far from a key topic in Catholic liturgy.   I also ask because I do not want to simply assume what I was taught has some normative status.

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A: At the end of the Mass, when the priest gives the blessing, he places his left hand on his breast, raises his right hand, and makes the sign of the cross over the people while saying the words of the blessing (GIRM 167). The missal says nothing more about his fingers.

However, the Ceremonial of Bishops offers a footnote citing a passage from the 1962 missal: “If he blesses others or some object, he points the little finger at the person or thing to be blessed and in blessing extends the whole right hand with all the fingers joined and fully extended” (CB 108, note 81).

Although the missal does not give the same instruction to priests, and bishops receive it only in a footnote, I think best practice would be for us to follow this 1962 rubric that the postconciliar rubrics explicitly retained.

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Q: Does the GIRM anywhere require them to purify their fingers after distributing Communion?  If it does not, then is this practice a vestige from the Tridentine Mass?  Also, may the eucharistic ministers and lectors be in both entrance and recessional processions, and remain in the sanctuary throughout Mass…any GIRM basis for this?…I know of some persons who oppose this, so I’m curious.
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A: Regarding purifying fingers, here’s a previous post: https://paulturner.org/ablution-bowl/

Regarding lectors in the entrance procession, here’s a previous post: https://paulturner.org/lectors-in-the-entrance-procession/

Regarding communion ministers in the entrance procession, here’s a previous post: https://paulturner.org/communion-ministers-in-the-opening-procession/

Regarding ministers in the sanctuary, here’s a previous post: https://paulturner.org/lectors-and-extraordinary-ministers/

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Q: When I (fairly frequently) see the pall “pre-arranged,” covering about 90% of the casket, with the presider then just pulling down the front flap during the liturgy – that doesn’t set well with me either…comment?
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A: OCF 161 makes it optional and permits family members, friends or the priest to place it over the casket after the casket has been sprinkled. Pre-arranging the pall so the presider pulls down the front flap does not seem consistent with these directives.

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Q: I’m of the school that says ‘all or nothing.’  In other words, if it is used, then go all the way – – at Entrance, Gospel, Preparation rite, Consecration, and Rite of Commendation/Farewell.  If it is used only at the end – reserved for the body, I don’t like the signal that (no incense) sends about God’s Word, the altar, eucharist, by comparison, if you will.  Comment?  

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A: Here’s a previous post: https://paulturner.org/incense-at-funerals/

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Q: When you do that, do you greet the body with the ritual text before the eulogy time space, or after…how do you (logistically) work that?
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A: Here’s a previous post: https://paulturner.org/eulogies/ I recommend you see my book Light in the Darkness.

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Q: In the following post, you wrote: “However, GILH 261 presumes that a priest is present when incense is used to incense the altar.”  Does this mean that when a deacon is presiding Morning Prayer or Evening Prayer, he should NOT incense the altar at the Gospel canticle?

Thank you very much.  Your guidance is always very much appreciated.

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A: Here’s a previous post: https://paulturner.org/incensation-of-the-altar/

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Q: Thanks, Father, for everything!

Can a bishop change the liturgy as he deems fit for the diocese? For example, can he say the diocese does not have to recite the creed on Sundays or change the liturgical color from violet to white on the Fourth Sunday of Advent? Also, do you have any reading recommendations on the application of liturgical law?

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A: The GIRM presents the authority of the diocesan bishop in a single paragraph: “The Diocesan Bishop, who is to be regarded as the High Priest of his flock, from whom the life in Christ of his faithful in a some sense derives and upon whom it depends, must promote, regulate, and be vigilant over the liturgical life in his diocese. It is to him that in this Instruction is entrusted the regulating of the discipline of concelebration (cf. nos. 202, 374) and the establishing of norms regarding the function of serving the Priest at the altar (cf. no. 107), the distribution of Holy Communion under both kinds (cf. no. 283), and the construction and ordering of churches (cf. no. 291). It is above all for him, moreover, to nourish the spirit of the Sacred Liturgy in the Priests, Deacons, and faithful.”

I don’t have specific suggestions for reading on liturgical law, but I suggest you contact a canon lawyer.

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