Reception of the Eucharist at Mass: an issue has come to me of late where it seems that there has been a few occasions where someone coming forward for Holy Communion does not consume the Sacred Body of Christ at that time but instead takes the consecrated host and wraps it either in cellophane
or tissue paper so as to take it with them from Church. While I am making the assumption that a spouse may be taking the Body of Christ home to a sick wife or husband or a child or other family member and nothing profane is being done to the Sacred Eucharist, I wish to address this and make more clear the procedure for the reception of Eucharist both at or outside of Mass.
Receiving the Eucharist at Mass—when a person comes forward to receive the Lord they are to consume the Sacrament at the time of reception—as the priest or Extraordinary Ministers says, “the Body of Christ,” we respond “Amen” and receive the host in our hands (or on the tongue) and consume it. We do not walk away with it nor do we carry out of the Church for someone else. Our utmost reverence for the Sacred Body of Christ, which we as Catholics believe comes into being by the
power of God in the act of transubstantiation during the prayers of consecration, is illustrated in our response, “Amen,” and in our consuming with gratitude the Sacred Body of Christ at that
time. Prior to receiving the Body of Christ Catholics also show a sign of reverence for the gift of the Eucharist by making some slight gesture of respect, i.e., a sign of the Cross, a bow of the
head, etc.
Bringing Communion to the sick, the hospitalized, and the homebound—this can and should be done with great ease, regularity, and reverence. Extraordinary Ministers of Holy Communion and I are very happy to bring Communion to those who for any reason are unable to attend Mass. As your pastor, I
visit the sick and the homebound and am very willing to do so. Please call or speak to me about this privately. The same holds true for our wonderful group of Extraordinary Ministers of Holy Communion. When the Sacred Body of Christ is taken from the Church we transport it in a pyx (“pics”) which is a
metal container marked with sacred symbols and blessed by the priest. Again, we are carrying the true and real Body of Christ in it, not a “sign” or a “symbol” but as Christ Himself said, His Body and a gift of the Divine Life for us to consume and by which we are transformed. This is what separates our Christian Faith, Catholicism, from all other Christian denominations: the belief that Christ is present in Body, Blood, Soul and Divinity in the gift of the Eucharistic meal which He Himself gave to us before His death and Resurrection.
What’s the point of these rules and regulations? Some folks view the rules and regulations of the Catholic Church regarding the reception of the Body and Blood of Christ as “exclusionary,” that is, keeping the Gift of God’s divine life away from non-Catholics. That could not be further from the
truth or the meaning of God’s love for all. We do, however, believe that the Eucharist is not a “magic pill,” and will not heal a soul simply by swallowing it. That is voodoo, not our faith. In order for the Sacrament of the Eucharist—or any Sacrament— to do “something” there must be firm and full belief (an ascent of the will), a trust and hope in the power and person of God. The Sacraments are more than a “cute” ritual which we do to mark a si gnificant time in life or a precursor for a party or family
get-together, nor are they something we do to please mom or dad or nana or gampy. We participate in them because they have true meaning—salvation and eternal life—as given to us by Christ. And the requirements (or the rules and regulations) are meant to ensure and remind us of the sacredness of the Sacraments, so that we, the recipients of God’s divine life, receive them with an understanding
of their power and meaning and so not as to treat them as though they are unimportant or run-of-the-mill. How sad it would be for someone to participate in one of our rituals if it had no real meaning in terms of transforming our human nature into something more wonderful; it is, after all as St. Thomas
Aquinas states, “Grace built upon nature.” Our human nature, as wonderful as it can be, requires the Grace of God to be raised above the animal kingdom and so reach the heights and glory of God’s Kingdom. That is, after all, the desire of our God. If anyone has a particular question or would like further (or a better explanation) please speak to me about this at any time. After all, conversation is a good thing and especially so when we are talking about our eternal salvation.
Peace,
Father Michael
