VIATICUM. — From a liturgical standpoint, the term was first used to denote all the religious aids or comforts provided to the dying (cf. can. 13 of the Council of Nicaea [325]; can. 3 of the Council of Orange [441]; Hefele-Leclercq, I, 436, 593; Gratian, *Decretum*, 6-89; XXVI, q. 6); but it soon came to be restricted to indicate exclusively the Eucharist and, more specifically, the Eucharistic Communion given as the last nourishment to the dying, without the obligation of fasting.
I. OBLIGATION. — By both divine law (cf. Jn 6:54; *Summa Theologiae*, IIIa, q. 80, a. 11) and ecclesiastical law (can. 864 § 1), there is a grave obligation to receive the viaticum when in danger of death.
The Council of Nicaea, already cited, speaks of an “ancient and canonical law” (cf. Hefele-Leclercq, I, 436). Such is the urgency of this precept that, in order to administer the viaticum to even a single dying person, a priest who does not have consecrated hosts at his disposal may celebrate Mass without fasting and at any hour of the day or night, and may even use leavened bread for consecration if of the Latin rite, or unleavened bread if of the Eastern rite (cf. can. 851 § 2).
This precept begins to bind at the onset of danger of death, whatever its cause may be (can. 964), whether internal or external (illness, before a battle, a dangerous surgical operation, execution, difficult childbirth). If the precept has not been knowingly fulfilled, a sin has been committed, but one is not bound to receive Communion, since the precept no longer applies. If it cannot be fulfilled during the same danger of death, the obligation begins shortly before the danger, that is, when, morally speaking, the danger is imminent, since in such a case the danger has already begun, and if it cannot be satisfied in due time, it must be fulfilled immediately. Hence, according to the prescription of can. 865: “the holy viaticum should not be delayed too long for the sick; and those who care for souls should encourage the dying to receive it while they are still fully conscious of themselves” (cf. *Roman Ritual*, tit. V, cap. 4, n. 2; tit. VI, cap. 4, n. 10).
**VIATICUM** — Viaticum for the Orphan. Painting by G. Toma (1836–91) — Rome, Galleria Nazionale d’Arte Moderna.
Can. 864 § 2 resolves an old question (cf. St. Alphonsus, *Theologia Moralis*, I, VI, n. 285, dub. 2, ed. L. Gaudé, III, Rome 1909, pp. 259 ff.), namely whether one who has already received Communion of devotion on the same day is bound or may receive the viaticum, and prescribes that the reception of the viaticum is not obligatory but highly commendable. According to some modern authors (Cappello, Coronata), the same thing seems to hold if Communion was received a few days before the danger of death arose. Throughout the entire danger of death, it is lawful, and indeed fitting, at the judgment of the confessor, to receive the viaticum, even without fasting, on several distinct days and even daily (can. 864 § 3). Indeed, the viaticum may lawfully be received twice on the same day in two different dangers of death. The viaticum, therefore, may be administered on any day, not excluding Good Friday, and even in the case of local, general, or particular interdict (cf. can. 2270–71), and at any hour of the day or night.
II. SUBJECT. — Every faithful person in danger of death is bound to receive the viaticum (can. 864), provided they are capable and worthy. The obligation is not satisfied by a sacrilegious Communion (can. 861), nor is one bound to the Eucharistic fast (can. 864 § 3).
Even children, strictly speaking, are bound by the precept of the viaticum, even if they have not yet been admitted to First Communion, provided they can distinguish the Body of Christ from ordinary food and know how to reverently adore it (can. 854 § 2). Confession is not required if the child is not judged capable of sin. But if there is sufficient discernment, the child should be instructed beforehand, if possible, in the necessary truths of the faith and then absolved from sins. Adults who are ignorant of the truths of religion and are in danger of death are to be considered in the same way as children. According to current ecclesiastical discipline, perpetual dementia patients cannot receive the viaticum. The same does not apply to the feeble-minded, the senile, or the insane with lucid intervals: these may and must receive the viaticum under the same conditions as children.
III. MINISTER. — The administration of the viaticum, both publicly and privately, to one’s own subjects and to strangers, is reserved to the local Ordinary and the parish priest within their respective territories, except in cases provided by law and in cases of necessity (can. 848–50).
A gravely ill bishop receives the viaticum from the dignitaries and canons of the cathedral chapter, according to order of precedence. In a religious house, the superior administers it (cf. can. 848, Pontifical Commission for the Authentic Interpretation of the Code of Canon Law, 16 June 1931; *AAS*, 23 [1938], p. 353). In a monastery of nuns, the ordinary confessor or his substitute administers II. In lay religious institutes or pious houses not subject to the care of the parish priest, the respective chaplain administers it; in a seminary, the rector or his substitute (cf. can. 848 § 1; 836; 397, n. 3; 514; 464 § 2; 1368). In urgent cases, with at least presumed permission from the parish priest or the local Ordinary, any priest may administer the viaticum, both publicly and privately; however, if someone has already received the viaticum once during the same illness, they may receive it from any priest without needing the permission of the parish priest or the local Ordinary when administered privately: in this case, it is indeed a matter of viaticum in the broader sense, provided it is within the limits and norms indicated by can. 847, 849 § 1.
In cases of general necessity (persecution, war, epidemic), if a priest (even a vitandus excommunicate or one after a condemnatory or declaratory sentence: can. 2261 § 3), or a deacon cannot be found, and if recourse cannot be had to the Ordinary for authorization, it is now commonly taught, in accordance with the primitive custom of the Church, that any layperson, presuming the necessary permission, may administer the viaticum, taking into account the skill and capacity of the minister. A fortiori, in cases of particular necessity, a layperson may administer the viaticum provided there is no danger of irreverence or profanation.
IV. **Rite.** — The viaticum must be received according to one’s own rite unless urgent necessity excuses this (can. 866; cf. can. 852, 851 § 2). It is commendable to carry the viaticum publicly with great solemnity (cf. Council of Würzburg of 1287; Council of York of 1195; Sacred Congregation of Rites, 6 Feb. 1875; 2 Dec. 1903; *Roman Ritual*, tit. V, cap. 4), unless there are particular provisions, especially out of respect for the Eucharist. The formula prescribed by the *Roman Ritual* for the administration of the viaticum, “Accipe, frater [soror], viaticum Corporis Domini...,” is used only once during the same danger of death and precisely the first time (cf., however, can. 864 § 2).
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