From the Catholic Almanac

2014 Catholic Almanac

The Holy Eucharist is a sacrifice ... and the sacrament in which Christ is present and is received under the appearances of bread and wine.

The matter is bread of wheat, unleavened in the Roman rite and leavened in the Eastern rites, and wine of grape. The form consists of the words of consecration said by the priest at Mass: "This is my body. This is the cup of my blood" (according to the traditional usage of the Roman rite).

Only a priest can consecrate bread and wine so they become the body and blood of Christ. After consecration, however, the Eucharist can be administered by deacons and, for various reasons, by religious and lay persons.

Priests celebrating Mass receive the Eucharist under the species of bread and wine. In the Roman rite, others receive under the species of bread only, i.e., the consecrated host, or in some circumstances they may receive under the species of both bread and wine. In Eastern-rite practice, the faithful generally receive a piece of consecrated leavened bread which has been dipped into consecrated wine (i.e., by intinction).

Conditions for receiving the Eucharist, commonly called Holy Communion, are the state of grace, the right intention and observance of the Eucharistic fast.

The faithful of Roman rite are required by a precept of the Church to receive the Eucharist at least once a year, ordinarily during the Easter ime.

First Communion and Confession: Children are to be prepared for and given opportunity for receiving both sacraments (Eucharist and reconciliation, or penance) on reaching the age of discretion, at which time they become subject to general norms concerning confession and Communion. This, together with a stated preference for first confession before first Communion, was the central theme of a document entitled Sanctus Pontifex and published May 24, 1973, by the Congregation for the Discipline of the Sacraments and the Congregation for the Clergy, with the approval of Pope Paul VI.

What the document prescribed was the observance of practices ordered by St. Pius X in the decree Quam Singulari of Aug. 8, 1910. Its purpose was to counteract pastoral and catechetical experiments virtually denying children the opportunity of receiving both sacraments at the same time. Termination of such experiments was ordered by the end of the 1972-73 school year.

At the time the document was issued, two- or three-year experiments of this kind — routinely deferring reception of the sacrament of penance until after the first reception of Holy Communion — were in effect in more than half of the dioceses of the U.S. They have remained in effect in many places, despite the advisory from the Vatican.

One reason stated in support of such experiments is the view that children are not capable of serious sin at the age of seven or eight, when Communion is generally received for the first time, and therefore prior reception of the sacrament of penance is not necessary. Another reason is the purpose of making the distinctive nature of the two sacraments clearer to children.

The Vatican view reflected convictions that the principle and practice of devotional reception of penance are as valid for children as they are for adults, and that sound catechetical programs can avoid misconceptions about the two sacraments.

A second letter on the same subject and in the same vein was released May 19, 1977, by the aforementioned congregations. It was issued in response to the question:

" ‘Whether it is allowed after the declaration of May 24, 1973, to continue to have, as a general rule, the reception of first Communion precede the reception of the sacrament of penance in those parishes in which this practice developed in the past few years.’

"The Sacred Congregations for the Sacraments and Divine Worship and for the Clergy, with the approval of the Supreme Pontiff, reply: Negative, and according to the mind of the declaration.

"The mind of the declaration is that one year after the promulgation of the same declaration, all experiments of receiving first Communion without the sacrament of penance should cease so that the discipline of the Church might be restored, in the spirit of the decree, Quam Singulari."

The two letters from the Vatican congregations have not produced uniformity of practice in this country. Simultaneous preparation for both sacraments is provided in some dioceses where a child has the option of receiving either sacrament first, with the counsel of parents, priests and teachers. Programs in other dioceses are geared first to reception of Communion and later to reception of the sacrament of reconciliation.

Commentators on the letters note that: they are disciplinary rather than doctrinal in content; they are subject to pastoral interpretation by bishops; they cannot be interpreted to mean that a person who is not guilty of serious sin must be required to receive the sacrament of penance before (even first) Communion.

Canon 914 of the Code of Canon Law states that sacramental confession should precede first Communion.

Holy Communion under the Forms of Bread and Wine (by separate taking of the consecrated bread and wine or by intinction, the reception of the host dipped in the wine): Such reception is permitted under conditions stated in instructions issued by the Congregation for Divine Worship (May 25, 1967; June 29, 1970), the General Instruction on the Roman Missal (No. 242), and directives of bishops’ conferences and individual bishops.

Accordingly, Communion can be administered in this way to: persons being baptized, received into communion with the Church, confirmed, receiving anointing of the sick; couples at their wedding or jubilee; religious at profession or renewal of profession; lay persons receiving an ecclesiastical assignment (e.g., lay missionaries); participants at concelebrated Masses, retreats, pastoral commission meetings, daily Masses and, in the U.S., Masses on Sundays and holy days of obligation.

A communicant has the option of receiving the Eucharist under the form of bread alone or under the forms of bread and wine. 

Holy Communion More Than Once a Day: A person who has already received the Eucharist may receive it (only) once again on the same day only during a Eucharistic celebration in which the person participates. A person in danger of death who has already received the Eucharist once or twice is urged to receive Communion again as Viaticum. Pope John Paul approved this decision, in accord with Canon 917, and ordered it published July 11, 1984.

Holy Communion and Eucharistic Devotion outside of Mass: These were the subjects of an instruction (De Sacra Communione et de Cultu Mysterii Eucharistici extra Missam) dated June 21 and made public Oct. 18, 1973, by the Congregation for Divine Worship.

Holy Communion can be given outside of Mass to persons unable for a reasonable cause to receive it during Mass on a given day. The ceremonial rite is modeled on the structure of the Mass, consisting of a penitential act, a scriptural reading, the Lord’s Prayer, a sign or gesture of peace, giving of the Eucharist, prayer and final blessing. Viaticum and Communion to the sick can be given by extraordinary ministers (authorized lay persons) with appropriate rites.

Forms of devotion outside of Mass are exposition of the Blessed Sacrament (by men or women religious, especially, or lay persons in the absence of a priest; but only a priest can give the blessing), processions and congresses with appropriate rites.

Intercommunion: Church policy on intercommunion was stated in an "Instruction on the Admission of Other Christians to the Eucharist," dated June 1 and made public July 8, 1972, against the background of the Decree on Ecumenism approved by the Second Vatican Council, and the Directory on Ecumenism issued by the Secretariat for Promoting Christian Unity in 1967, 1970 and 1993.

Basic principles related to intercommunion are:

  • "There is an indissoluble link between the mystery of the Church and the mystery of the Eucharist, or between ecclesial and Eucharistic communion; the celebration of the Eucharist of itself signifies the fullness of profession of faith and ecclesial communion" (1972 Instruction).
  • "Eucharistic communion practiced by those who are not in full ecclesial communion with each other cannot be the expression of that full unity which the Eucharist of its nature signifies and which in this case does not exist; for this reason such communion cannot be regarded as a means to be used to lead to full ecclesial communion" (1972 Instruction).
  • The question of reciprocity "arises only with those churches which have preserved the substance of the Eucharist, the sacrament of orders and apostolic succession" (1967 Directory).
  • "A Catholic cannot ask for the Eucharist except from a minister who has been validly ordained" (1967 Directory).

The policy distinguishes between separated Eastern Christians and other Christians.

With Separated Eastern Christians (e.g., Othodox): These may be given the Eucharist (as well as penance and anointing of the sick) at their request. Catholics may receive these same sacraments from priests of separated Eastern churches if they experience genuine spiritual necessity, seek spiritual benefit, and access to a Catholic priest is morally or physically impossible. This policy (of reciprocity) derives from the facts that the separated Eastern churches have apostolic succession through their bishops, valid priests, and sacramental beliefs and practices in accord with those of the Catholic Church.

With Other Christians (e.g., members of Reformation-related churches, others): Admission to the Eucharist in the Catholic Church, according to the Directory on Ecumenism, "is confined to particular cases of those Christians who have a faith in the sacrament in conformity with that of the Church, who experience a serious spiritual need for the Eucharistic sustenance, who for a prolonged period are unable to have recourse to a minister of their own community and who ask for the sacrament of their own accord; all this provided that they have proper dispositions and lead lives worthy of a Christian." The spiritual need is defined as "a need for an increase in spiritual life and a need for a deeper involvement in the mystery of the Church and its unity."

Circumstances under which Communion may be given to other properly disposed Christians are danger of death, imprisonment, persecution, grave spiritual necessity coupled with no chance of recourse to a minister of their own community.

Catholics cannot ask for the Eucharist from ministers of other Christian churches who have not been validly ordained to the priesthood.
 

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