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* Although
in the early days of the Church Holy Communion was given to
the laity under both species (bread & wine), the Church -
"influenced by numerous and weighty reasons" - instituted
the practice of communion under one species (bread). She further anathematized
any who condemned this practice.
"If any one saith that the precept of God or by necessity
of salvation all and each of the faithful of Christ ought to
receive both species of the most holy sacrament of the Eucharist:
let him be anathema." (Council of Trent)
"If any one denieth that in the venerable sacrament of the
Eucharist the whole Christ is contained under each species, and
under every part of each species, when separated; let him be
anathema." (Council of Trent)
"If any one
denieth, that Christ whole and entire - the
fountain and author of all graces -is received under the one
species of bread; because that - as some falsely assert - He is
not received, according to the institution of Christ himself,
under both species; let him be anathema." (Council of Trent)
"If anyone says that the holy Catholic Church has
not been influenced by just causes and reasons to give communion
under the form of bread only to layman and even to clerics when
not consecrating, or that she has erred in this: let him be
anathema." (Council of Trent)
"The
holy council, guided by the Holy Spirit, who is the Spirit of
wisdom and of understanding, the Spirit of counsel and of
godliness (see Isa. 11:2), and following the custom and the
judgment of the Church itself, teaches and declares that they
laity and clerics who are not celebrating are not bound by any
divine command to receive the sacrament of the Eucharist under
both species. And faith leaves no possibility of doubting that
Communion under one species is sufficient for salvation."
(Council of Trent)
"As
to the rite to be observed in communicating, pastors should teach
that the law of the holy Church forbids Communion under both kinds
to anyone but the officiating priests, without the authority of
the Church itself. Christ the Lord, it is true, as has been
explained by the Council of Trent, instituted and delivered to His
Apostles at His Last Supper this most sublime Sacrament under the
species of bread and wine; but it does not follow that by doing so
our Lord and Savior established a law ordering its administration
to all the faithful under both species. For speaking of this
Sacrament, He Himself frequently mentions it under one kind only,
as, for instance, when He says: If any man eat of this bread, he
shall live for ever, and: The bread that I will give is my flesh
for the life of the world, and: He that eateth this bread shall
live for ever." (Catechism of the Council of Trent)
"The most Holy Eucharist is to be given only under the
form of bread." (1917 Code of Canon Law)
"The Church does not give Holy Communion to the people as
it does to the priest under the appearance of wine also, to avoid
the danger of spilling the Precious Blood; to prevent the
irreverence some might show if compelled to drink out of a chalice
used by all, and lastly, to refute those who denied that Our
Lord's blood is present under the appearance of bread also."
(Baltimore Catechism)
"Christ is so contained, whole and entire, under
either species, that, as under the species of bread are contained
not only the body, but also the blood and Christ entire; so in
like manner, under the species of wine are truly contained not
only the blood, but also the body and Christ entire."
(Catechism of the Council of Trent)
"Augustine says in a sermon (Gregory, Sacramentarium):
'Each receives Christ the Lord, Who is entire under every morsel,
nor is He less in each portion, but bestows Himself entire under
each.'" (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"Jesus Christ is whole and entire under both the form of
bread and under the form of wine." (Baltimore Catechism)
"We know that under the appearance of bread we receive
also Christ's blood and under the appearance of wine we receive
also Christ's body; because in the Holy Eucharist we receive the
living body of Our Lord, and a living body cannot exist without
blood, nor can living blood exist without a body." (Baltimore
Catechism)
"Both under the species of the bread and under the
species of the wine the living Jesus Christ is all present, with
His Body, His Blood, His Soul and His Divinity." (Catechism
of St. Pius X)
"[T]he Sacrifice of the Mass represents in a sensible way
the shedding of the Blood of Jesus Christ on the Cross, because,
in virtue of the words of consecration, only the Body of our
Savior is made present under the species of the bread and only His
Blood under the species of the wine; although by natural
concomitance and by the hypostatic union, the living and real
Jesus Christ is present under each of the species."
(Catechism of St. Pius X)
"The most holy Eucharist has indeed this in common with
the rest of the sacraments, that it is a symbol of a sacred thing,
and is a visible form of an invisible grace; but there is found in
the Eucharist this excellent and peculiar thing, that the other
sacraments have then first the power of sanctifying when one uses
them, whereas in the Eucharist, before being used, there is the
Author Himself of sanctity. For the apostles had not as yet
received the Eucharist from the hand of the Lord, when
nevertheless Himself affirmed with truth that to be His own body
which He presented (to them). And this faith has ever been in the
Church of God, that, immediately after the consecration, the
veritable Body of our Lord, and His veritable Blood, together with
His soul and divinity, are under the species of bread and wine;
but the Body indeed under the species of bread, and the Blood
under the species of wine, by the force of the words; but the body
itself under the species of wine, and the blood under the species
of bread, and the soul under both, by the force of that natural
connexion and concomitancy whereby the parts of Christ our Lord,
who hath now risen from the dead, to die no more, are united
together; and the divinity, furthermore, on account of the
admirable hypostatical union thereof with His body and soul.
Wherefore it is most true, that as much is contained under either
species as under both; for Christ whole and entire is under the
species of bread, and under any part whatsoever of that species;
likewise the whole (Christ) is under the species of wine, and
under the parts thereof." (Council of Trent, 1551 A.D.)
"It is clear that the Church was
influenced by numerous and most cogent reasons, not only to
approve, but also to confirm by authority of its decree, the
general practice of communicating under one species. In the first
place, the greatest caution was necessary to avoid spilling the
blood of the Lord on the ground, a thing that seemed not easily to
be avoided, if the chalice were administered in a large assemblage
of the people. In the next place, whereas the Holy Eucharist ought
to be in readiness for the sick, it was very much to be
apprehended, were the species of wine to remain long unconsumed,
that it might turn acid. Besides, there are many who cannot at all
bear the taste or even the smell of wine. Lest, therefore, what is
intended for the spiritual health should prove hurtful to the
health of the body, it has been most prudently provided by the
Church that it should be administered to the people under the
species of bread only. We may also further observe that in many
countries wine is extremely scarce; nor can it, moreover, be
brought from elsewhere without incurring very heavy expenses and
encountering very tedious and difficult journeys. Finally, a most
important reason was the necessity of opposing the heresy of those
who denied that Christ, whole and entire, is contained under
either species, and asserted that the body is contained under the
species of bread without the blood, and the blood under the
species of wine without the body. In order, therefore, to place
more clearly before the eyes of all the truth of the Catholic
faith, Communion under one kind, that is, under the species of
bread, was most wisely introduced. There are also other reasons,
collected by those who have treated on this subject, and which, if
it shall appear necessary, can be brought forward by pastors."
(Catechism of the Council of Trent)
"Two points should be observed regarding the use of this
sacrament, one on the part of the sacrament, the other on the part
of the recipients; on the part of the sacrament it is proper for
both the body and the blood to be received, since the perfection
of the sacrament lies in both, and consequently, since it is the
priest's duty both to consecrate and finish the sacrament, he
ought on no account to receive Christ's body without the blood.
But on the part of the recipient the greatest reverence and
caution are called for, lest anything happen which is unworthy of
so great a mystery. Now this could especially happen in receiving
the blood, for, if incautiously handled, it might easily be spilt.
And because the multitude of the Christian people increased, in
which there are old, young, and children, some of whom have not
enough discretion to observe due caution in using this sacrament,
on that account it is a prudent custom...for the
blood not to be offered to the reception of the people, but to be
received by the priest alone... The perfection of this sacrament
does not lie in the use of the faithful, but in the consecration
of the matter. And hence there is nothing derogatory to the
perfection of this sacrament; if the people receive the body
without the blood, provided that the priest who consecrates
receive both...Our Lord's Passion is represented in the very
consecration of this sacrament, in which the body ought not to be
consecrated without the blood. But the body can be received by the
people without the blood: nor is this detrimental to the
sacrament. Because the priest both offers and consumes the blood
on behalf of all; and Christ is fully contained under either
species, as was shown above (Q76,A2)." (St. Thomas Aquinas,
Doctor of the Church and "greatest theologian in the history
of the Church")
"Certain people, in some parts of the
world, have rashly dared to assert that the Christian people ought
to receive the Holy Sacrament of the Eucharist under the forms of
both bread and wine... Therefore this present general council of
Constance, legitimately assembled in the Holy Spirit, wishing to
provide for the safety of the faithful against this error, after
long deliberation by many persons learned in divine and human law,
declares, decrees and defines... that this Sacrament ought not to
be celebrated after a meal nor received by the faithful without
fasting, except in cases of sickness or some other necessity as
permitted by law or by the Church. Moreover, just as this custom
was sensibly introduced in order to avoid various dangers and
scandals, so with similar or even greater reason was it possible
to introduce and sensibly observe the custom that, although this
sacrament was received by the faithful under both kinds in the
early Church, nevertheless later it was received under both kinds
only by those confecting it, and by the laity only under the form
of bread. For it should be very firmly believed, and in no way
doubted, that the whole body and blood of Christ are truly
contained under both the form of bread and the form of wine.
Therefore, since this custom was introduced for good reasons by
the church and holy fathers, and has been observed for a very long
time, it should be held as a law which nobody may repudiate or
alter at will... Those who stubbornly assert the opposite of the
aforesaid are [considered heretics]...This holy synod also decrees
and declares, regarding this matter, that instructions are to be
sent to the most reverend fathers and lords in Christ, patriarchs,
primates, archbishops, bishops, and their vicars in spirituals,
wherever they may be, in which they are to be commissioned and
ordered on the authority of this sacred council and under pain of
excommunication, to punish effectively those who err against this
decree." (Council of Constance)
"Wherefore, this holy Synod, - instructed by the Holy
Spirit, who is the spirit of wisdom and of understanding, the
spirit of counsel and of godliness, and following the judgment and
usage of the Church itself, - declares and teaches, that laymen,
and clerics when not consecrating, are not obliged, by any divine
precept, to receive the sacrament of the Eucharist under both
species; and that neither can it by any means be doubted, without
injury to faith, that communion under either species is sufficient
for them unto salvation. For, although Christ, the Lord, in the
last supper, instituted and delivered to the apostles, this
venerable sacrament in the species of bread and wine; not
therefore do that institution and delivery tend thereunto, that
all the faithful of Church be bound, by the institution of the
Lord, to receive both species. But neither is it rightly gathered,
from that discourse which is in the sixth of John - however
according to the various interpretations of holy Fathers and
Doctors it be understood - that the communion of both species was
enjoined by the Lord: for He who said; Except you eat the flesh
of the Son of Man and drink his blood, you shall not have life in
you (v. 54), also said; He that eateth this bread shall live for
ever (v. 59); and He who said, He that eateth my flesh and
drinketh my blood hath everlasting life (v. 55), also said; The
bread that I will give is my flesh for the life of the world (v.
52); and, in fine,- He who said; He that eateth my flesh and
drinketh my blood, abideth in me and I in him (v. 57), said,
nevertheless; He that eateth this bread shall live for ever (v.
59.)... It furthermore declares, that this power has ever been in
the Church, that, in the dispensation of the sacraments, their
substance being untouched, it may ordain, or change, what things
soever it may judge most expedient, for the profit of those who
receive, or for the veneration of the said sacraments, according
to the difference of circumstances, times, and places. And this
the Apostle seems not obscurely to have intimated, when he says;
Let a man so account of us, as of the ministers of Christ, and the
dispensers of the mysteries of God. And indeed it is sufficiently
manifest that he himself exercised this power,- as in many other
things, so in regard of this very sacrament; when, after having
ordained certain things touching the use thereof, he says; The
rest I will set in order when I come. Wherefore, holy Mother
Church, knowing this her authority in the administration of the
sacraments, although the use of both species has, from the
beginning of the Christian religion, not been infrequent, yet, in
progress of time, that custom having been already very widely
changed, she, induced by weighty and just reasons, has approved
of this custom of communicating under one species, and decreed
that it was to be held as a law; which it is not lawful to
reprobate, or to change at pleasure, without the authority of the
Church itself... It moreover declares, that although, as hath been
already said, our Redeemer, in that last supper, instituted, and
delivered to the apostles, this sacrament in two species, yet is
to be acknowledged, that Christ whole and entire and a true
sacrament are received under either species alone; and that
therefore, as regards the fruit thereof, they, who receive one
species alone, are not defrauded of any grace necessary to
salvation." (Council of Trent, 1562
A.D.)
Unfortunately,
despite the anathemas issued and promised excommunication of those
who argue against Communion under one species, modernists in the
wake of the Second Vatican Council have attempted - by calculated disobedience
to papal authority - to restore the practice of
Communion under both species in the Church. [It should be noted that the Second
Vatican Council never commanded this practice.] This
has left some Catholics to erroneously (and heretically)
believe that it is necessary to Communicate under both
species or that they receive Christ "more fully" if they
receive Holy Communion under both species. Although the practice of
communicating under both species is not in itself theologically objectionable, its actual practice has led to many and serious
problems and abuses [e.g. confusion of teaching regarding the Real
Presence in one species (e.g. thinking Christ is not received full
and entire under one species alone), danger of spillage / profanation
/ unsanitary conditions (including remnants of lipstick,
saliva, etc. which may remain in the Chalice), distribution by lay
persons (a practice always forbidden by the Church), confusion of priestly
roles, danger of infection/spread of disease (potentially
including
AIDS and other untreatable conditions), interference with
medications, inability of some (including children) to use with
due caution, high expense, etc.]. Reintroduction of the
practice also has the effect of confirming Protestants in their
accusations against the Church and disparaging the Church's various
rulings regarding Communion under one species. As a direct result
of the disobedience perpetrated by the modernists in the wake of the
Second Vatican Council, the practice of Communicating under
both species may be tolerated by the Church ("the Vatican
reluctantly surrendered on this point due to widespread and
blatant disobedience"), but only under limited circumstances and under certain conditions. Even where it is
tolerated,
however, it is not required - that is, the faithful are never
required to Communicate under both species. [Note: For more information
on this topic, try
here.]
*
Note that the administration of the Holy Eucharist has always been
reserved to priests alone:
"To safeguard in every possible way
the dignity of so august a Sacrament, not only is the power of its
administration entrusted exclusively to priests, but the Church
has also prohibited by law any but consecrated persons, unless
some case of great necessity intervene, to dare handle or touch
the sacred vessels, the linen, or other instruments necessary to
its completion. Priests themselves and the rest of the faithful
may hence understand how great should be the piety and holiness of
those who approach to consecrate, administer or receive the
Eucharist." (Catechism of the Council of Trent)
"To touch the sacred species and to
distribute them with their own hands is a privilege of the
ordained" (Pope John Paul II, 1980 A.D.)
"For just as temple, altar, vessels,
and vestments need to be consecrated, so do the ministers who are
ordained for the Eucharist; and this consecration is the sacrament
of Order." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"There
is nothing which belongs more to the Church and there is nothing
Jesus Christ wanted more closely reserved for its shepherds than
the dispensation of the sacraments He instituted." (Pope
Gregory XVI, "Commissum Divinitus", 1835 A.D.)
"[L]aymen
are officially incompetent to dispense any sacrament: and that
they can baptize in cases of necessity, is due to the Divine
dispensation, in order that no one may be deprived of spiritual
regeneration." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"[A]lthough
those [in minor] Orders are entrusted with certain spiritualities,
they are not admitted to the immediate handling of sacred things,
as those are who are in sacred Orders." (St. Thomas Aquinas,
Doctor of the Church and "greatest theologian in the history
of the Church")
"Can.
1306 Care should be taken lest a chalice, paten, or, before
cleansing, purificators, palls, and corporals that were used in
the sacrifice of the Mass are touched by any other than by clerics
or those who have custody of these things. § Purificators, palls,
and corporals used in the sacrifice of the Mass shall not be put
into the hands of the laity, even religious, unless they have
first been washed by a cleric constituted in major orders; and the
water from this first washing shall be put into a sacrarium or, in
its absence, into a fire." (1917 Code of Canon Law)
"The
dispensing of Christ's body belongs to the priest for three
reasons. First, because...he consecrates as in the person of
Christ. But as Christ consecrated His body at the supper, so also
He gave it to others to be partaken of by them. Accordingly, as
the consecration of Christ's body belongs to the priest, so
likewise does the dispensing belong to him. Secondly, because the
priest is the appointed intermediary between God and the people;
hence as it belongs to him to offer the people's gifts to God, so
it belongs to him to deliver consecrated gifts to the people.
Thirdly, because out of reverence towards this sacrament, nothing
touches it, but what is consecrated; hence the corporal and the
chalice are consecrated, and likewise the priest's hands, for
touching this sacrament. Hence it is not lawful for anyone else to
touch it except from necessity, for instance, if it were to fall
upon the ground, or else in some other case of urgency." (St.
Thomas Aquinas, Doctor of the Church and "greatest theologian
in the history of the Church")
"We must also visit churches
frequently and venerate and show respect for the clergy, not so
much for them personally if they are sinners, but by reason of
their office and their administration of the most holy Body and
Blood of Christ which they sacrifice upon the altar and receive
and administer to others. And let all of us firmly realize that no
one can be saved except without the holy words and Blood of our
Lord Jesus Christ which the clergy pronounce, proclaim and
minister. And they alone must administer [them], and not others."
(St. Francis of Assisi, emphasis added)
"One must not forget the
primary office of priests, who have been consecrated by their
ordination to represent Christ the Priest: for this reason their
hands, like their words and their will, have become the direct
instruments of Christ. Through this fact, that is, as ministers of
the Holy Eucharist, they have a primary responsibility for the
sacred species, because it is a total responsibility." (Pope
John Paul II, 1980 A.D.)
According
to the Catechism of the Council of Trent, this practice is traced
to Apostolic times: "It must be taught, then, that to
priests alone has been given power to consecrate and administer to
the faithful, the Holy Eucharist. That this has been the unvarying
practice of the Church, that the faithful should receive the
Sacrament from the priests, and that the officiating priests
should communicate themselves, has been explained by the holy
Council of Trent, which has also shown that this practice, as
having proceeded from Apostolic tradition, is to be religiously
retained, particularly as Christ the Lord has left us an
illustrious example thereof, having consecrated His own most
sacred body, and given it to the Apostles with His own
hands." (Catechism of the Council of Trent)
Breaking
with all tradition, modernists in the wake of the Second Vatican
Council have - again, by calculated disobedience to papal
authority - sought to push so-called 'Extraordinary Ministers of the Eucharist'+ (lay persons - even women - distributing Holy
Communion) upon the faithful. Such persons may also wrongly attempt
to usurp the priest's very title of "Eucharistic
Minister" - an abuse of the title which may only rightly be
applied to priests. [It is an abuse to call a lay person
distributing Holy Communion a 'Eucharistic Minister'. Those who
apply this title to a lay person (and those who repeatedly refer
to them as 'Extraordinary Ministers of the Eucharist' without any
qualification) should be corrected. +Note that the proper term for
such persons is "Extraordinary Ministers of Holy Communion"
- NOT
"Extraordinary Ministers of the Eucharist" and NOT
"Eucharistic Ministers".] Once
again, this is a practice that was never solicited by the Second Vatican Council.
Those lay persons who dare to
participate in distributing Holy Communion should consider the
following:
*
When Uzzah touched
something holy that he wasn't supposed to
touch, he was struck dead (cf. 2 Sam. 6:6-7).
* David and his men weren't allowed to
take the holy bread unless they had abstained from women (see 1
Sam 21:5).
*
"It should never be forgotten that
the Sacraments, although they cannot lose the divine efficacy
inherent in them, bring eternal death and perdition to him who
dares administer them unworthily." (Catechism of the Council
of Trent)
*
"Listen, my brothers: If the blessed
Virgin is so honored, as it is right, since she carried Him in
[her] most holy womb; if the blessed Baptist trembled and did not
dare to touch the holy head of God; if the tomb in which He lay
for some time is so venerated, how holy, just, and worthy must be
the person who touches [the Lord] with his hands, receives [Him]
in his heart and mouth, and offers [Him] to others to be
received" (St. Francis of Assisi)
*
"[W]hosoever
handles and administers holy things, while blameworthy in his
life, profanes them and is guilty of sacrilege: 'They who are
not holy ought not to handle holy things.'" (Pope Pius XI,
"Ad Catholici Sacerdotii", 1935 A.D.)
Although those lay persons who distribute Holy
Communion may feel they are living holy lives, they should
consider that the practice of lay persons - even if they are
celibate - by touching distributing the sacred species, usurp the
priest's role, may contribute to profanation / abuse of the Holy
Eucharist, and may cause a loss of belief in the Real Presence.
They should carefully consider the words of St. Paul in Holy
Scripture:
"Therefore whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the
Lord. A person should examine himself, and so eat the bread and drink the cup.
For anyone who eats and drinks without discerning the body, eats and drinks judgment
on himself. That is why many among you are ill and infirm, and a considerable number are dying."
(St. Paul, 1 Cor. 11:27-30)
This practice - fraught with
danger - leads to additional handling of the Holy Eucharist (two
people may now touch It) and 'self-communication' (the recipient may actually
put the sacred species in their own mouth). It also
tends to diminish respect for the priesthood and for the Holy
Eucharist. Further, it is a manifest rejection of tradition, and
is also traced to acts of disobedience to the Pope and has been condemned
by popes and saints. It may also show pride and lack of
concern for God's will ("What makes you think God wants your
hands touching Christ's body? Even though you are not
consecrated, not celibate, and possibly not even living a life
of holiness?"). Sadly, the role is often used as a
"reward" for certain members of the "in
group" in a parish, regardless of their apparent sanctity (or lack thereof),
many of which may receive an "ego boost" (or feel they
now have some special "status") rather than display the
profound humility so praised in Scripture. Sadly - despite the
fact that those who administer Holy Communion unworthily merit
"a great punishment" - it is not uncommon for such lay
persons even to display objectionable behavior (and dress) while
administering the sacred species. This sets a bad example for the
other parishioners and causes scandal. Further, the practice of 'lay
administered Communion' ["reluctantly tolerated (on a limited
basis and under certain conditions) by the Vatican due to
widespread and blatant disobedience"], when allowed, was
only to be permitted in extraordinary situations. Instead - against
the pope's wishes and repeated lamentations regarding abuses - lay
persons distributing Holy Communion is very often an 'every day'
or 'every week' occurrence. In many cases, it is prohibited - and is
therefore an abuse. Women should especially consider that this is used as a
tool to advance a feminist agenda, which is contrary to the will of
God [Click
here for 'Top Reasons Why Women Can't Be Priests'. Click
here for 'Proper Role & Behavior of Women' (Priests &
Vocations Reflections)].
Once again - against the express command of the Pope and against
all tradition - this practice resulted from disobedience. When all
is considered, the faithful should realize that the practice of
'lay administered' Communion is a result of the disobedience of the
faithful and the ignoring of the popes' wishes. It is also tied to
the disobedience regarding Communion under both species (see above
- laity are usually required specifically to handle communion under the species
of wine). It leads to abuse, sacrilege, lessening of respect for
the priesthood, disbelief in the Real Presence, and otherwise
causes great harm to the Church. The practice of 'lay
administered Communion' has no historical precedent whatsoever
(remember that even if the apostles 'self-communicated' they were
bishops - not lay persons). Even where it is tolerated, it is a
reluctant consent brought on by disobedience. Finally, the faithful should remember that they have the right to receive Holy Communion only
from the consecrated hands of a priest. [Note: For more information
on this topic, try
here.]
*
Holy Communion is supposed
to be denied to those who obstinately persist in manifest grave
sin.
"Can. 915 Those upon whom the penalty of excommunication
or interdict has been imposed or declared, and others who
obstinately persist in manifest grave sin, are not to be admitted
to holy communion." (1983 Code of Canon Law)
"Can. 855 § 1 All those publicly unworthy are to be
barred from the Eucharist, such as excommunicates, those
interdicted, and those manifestly infamous, unless their penitence
and emendation are shown and they have satisfied beforehand the
public scandal [they have caused]. § 2 But occult [secret]
sinners, if they ask secretly and the minister knows they are
unrepentant, should be refused; but not, however, if they ask
publicly and they cannot be passed over without scandal."
(1917 Code of Canon Law)
"A distinction must be made among sinners: some are
secret; others are notorious, either from evidence of the fact, as
public usurers, or public robbers, or from being denounced as evil
men by some ecclesiastical or civil tribunal. Therefore Holy
Communion ought not to be given to open sinners when they ask for
it. Hence Cyprian writes to someone (Ep. 61): 'You were so kind as
to consider that I ought to be consulted regarding actors, end
that magician who continues to practice his disgraceful arts among
you; as to whether I thought that Holy Communion ought to be given
to such with the other Christians. I think that it is beseeming
neither the Divine majesty, nor Christian discipline, for the
Church's modesty and honor to be defiled by such shameful and
infamous contagion.' But if they be not open sinners, but occult
[secret], the Holy Communion should not be denied them if they ask
for it. For since every Christian, from the fact that he is
baptized, is admitted to the Lord's table, he may not be robbed of
his right, except from some open cause. Hence on 1 Corinthians
5:11, 'If he who is called a brother among you,' etc., Augustine's
gloss remarks: 'We cannot inhibit any person from Communion,
except he has openly confessed, or has been named and convicted by
some ecclesiastical or lay tribunal.' Nevertheless a priest who
has knowledge of the crime can privately warn the secret sinner,
or warn all openly in public, from approaching the Lord's table,
until they have repented of their sins and have been reconciled to
the Church; because after repentance and reconciliation, Communion
must not be refused even to public sinners, especially in the hour
of death. Hence in the (3rd) Council of Carthage (Canon 35) we
read: 'Reconciliation is not to be denied to stage-players or
actors, or others of the sort, or to apostates, after their
conversion to God.'... But the secret sinner ought rather to
prefer infamy than approach the Lord's table unworthily."
(St. Thomas Aquinas, Doctor of the Church and "greatest
theologian in the history of the Church")
*
It is acceptable that those who attend a particular Mass
request to receive hosts consecrated during that Mass:
"Benedict XIV, wishing to emphasize and throw fuller light
upon the truth that the faithful by receiving the Holy Eucharist
become partakers of the divine [Eucharistic] Sacrifice itself,
praises the devotion of those who, when attending Mass, not only
elicit a desire to receive Holy Communion but also want to be
nourished by hosts consecrated during the Mass, even though, as he
himself states, they really and truly take part in the
[Eucharistic] Sacrifice should they receive a host which has been
duly consecrated at a previous Mass. He writes as follows: 'And
although in addition to those to whom the celebrant gives a
portion of the Victim [that is, Christ] he himself has offered in
the Mass, they also participate in the same [Eucharistic]
Sacrifice to whom a priest distributes the Blessed Sacrament that
has been reserved; however, the Church has not for this reason
ever forbidden, nor does she now forbid, a celebrant to satisfy
the piety and just request of those who, when present at Mass,
want to become partakers of the same [Eucharistic] Sacrifice,
because they likewise offer it after their own manner, nay more,
she approves of it and desires that it should not be omitted and
would reprehend those priests through whose fault and negligence
this participation would be denied to the faithful.'...Now it is
very fitting, as the liturgy otherwise lays down, that the people
receive Holy Communion after the priest has partaken of the divine
repast upon the altar; and, as we have written above, they should
be commended who, when present at Mass, receive hosts consecrated
at the same Mass, so that it is actually verified, 'that as many
of us, as, at this altar, shall partake of and receive the most
holy Body and Blood of thy Son, may be filled with every heavenly
blessing and grace.'" (Pope Pius XII, "Mediator
Dei", 1947 A.D.)
* After Holy Communion, one should make a proper
thanksgiving, even staying after Mass.
"Thanksgiving after communion is also necessary. The
prayer we make after communion is the most acceptable to God, and
the most profitable to us." (St. Alphonsus Liguori, Doctor of
the Church)
"After Mass we should give God thanks for having allowed
us to assist at this great Sacrifice, and we should ask pardon for
All the faults we may have committed while assisting at it."
(Catechism of St. Pius X)
"After Holy Communion we should spend some time in adoring
our Lord, in thanking Him for the grace we have received, and in
asking Him for the blessings we need." (Baltimore Catechism)
"We should spend sufficient time in thanksgiving after
Holy Communion to show due reverence to the Blessed Sacrament; for
Our Lord is personally with us as long as the appearance of bread
and wine remains." (Baltimore Catechism)
"[T]he
divine Redeemer is most closely united...with each and every one
of the faithful, and He ardently desires to speak with them heart
to heart, especially after Holy Communion" (Pope Pius XII)
"Thanksgiving after Communion consists in keeping
ourselves recollected in order to honor the Lord who is within us;
renewing our acts of faith, of hope, of charity, of adoration, of
thanksgiving, of offerings, and of requests, especially for those
graces which are most necessary for ourselves and for those for
whom we are bound to pray." (Catechism of St. Pius X)
"After Holy Communion Jesus Christ abides within us by His
grace as long as we commit no mortal sin; and He abides within us
by His Real Presence until the sacramental species are
consumed." (Catechism of St. Pius X)
"The body of Christ remains in this sacrament...so long as
the sacramental species remain" (St. Thomas Aquinas, Doctor
of the Church and "greatest theologian in the history of the
Church")
"When
the Mass, which is subject to special rules of the liturgy, is
over, the person who has received Holy Communion is not thereby
freed from his duty of thanksgiving; rather, it is most becoming
that, when the Mass is finished, the person who has received the
Eucharist should recollect himself, and in intimate union with the
divine Master hold loving and fruitful converse with Him. Hence
they have departed from the straight way of truth, who, adhering
to the letter rather than the sense, assert and teach that, when
Mass has ended, no such thanksgiving should be added, not only
because the Mass itself is a thanksgiving, but also because this
pertains to a private and personal act of piety and not to the
good of the community. But, on the contrary, the very nature of
the sacrament demands that its reception should produce rich
fruits of Christian sanctity." (Pope Pius XII)
"Wherefore,
if there is no time when we must not offer God thanks, and if we
must never cease from praising Him, who would dare to reprehend or
find fault with the Church, because she advises her priests and
faithful to converse with the divine Redeemer for at least a short
while after Holy Communion, and inserts in her liturgical books,
fitting prayers, enriched with indulgences, by which the sacred
ministers may make suitable preparation before Mass and Holy
Communion or may return thanks afterwards? So far is the sacred
liturgy from restricting the interior devotion of individual
Christians, that it actually fosters and promotes it so that they
may be rendered like to Jesus Christ and through Him be brought to
the heavenly Father; wherefore this same discipline of the liturgy
demands that whoever has partaken of the Sacrifice of the altar
should return fitting praise to God. For it is the good pleasure
of the divine Redeemer to hearken to us when we pray, to converse
with us intimately and to offer us a refuge in His loving
Heart." (Pope Pius XII, "Mediator Dei")
Although there is a community aspect to Mass, in the Eucharist,
Christ enters into communion with each of us individually. As Pope
Pius XII states: "There are others who deny any impetratory
power to our prayers, or who endeavor to insinuate into men's
minds the idea that prayers offered to God in private should be
considered of little worth, whereas public prayers which are made
in the name of the Church are those which really matter, since
they proceed from the Mystical Body of Jesus Christ. This opinion
is false; for the divine Redeemer is most closely united not only
with His Church, which is His beloved Spouse, but also with each
and every one of the faithful, and He ardently desires to speak
with them heart to heart, especially after Holy Communion...how
highly all should esteem mental prayer is proved not only by
ecclesiastical documents but also by the custom and practice of
the saints."
Note:
Try
here for Mass prayers
* There
are three ways of receiving the Sacrament: "That the
faithful may learn to be zealous for the better gifts, they must
be shown who can obtain these abundant fruits from the Holy
Eucharist, must be reminded that there is not only one way of
communicating. Wisely and rightly, then, did our predecessors in
the faith, as we read in the Council of Trent, distinguish three
ways of receiving this Sacrament. Some receive it sacramentally
only. Such are those sinners who do not fear to approach the holy
mysteries with polluted lips and heart, who, as the Apostle says,
eat and drink the Lord's body unworthily. Of this class of
communicants St. Augustine says: He who dwells not in Christ, and
in whom Christ dwells not, most certainly does not eat spiritually
His flesh, although carnally and visibly he press with his teeth
the Sacrament of His flesh and blood. Those, therefore, who
receive the sacred mysteries with such a disposition, not only
obtain no fruit therefrom, but, as the Apostle himself testifies,
eat and drink judgment to themselves. Others are said to receive
the Eucharist in spirit only. They are those who, inflamed with a
lively faith which worketh by charity, partake in wish and desire
of that celestial bread offered to them, from which they receive,
if not the entire, at least very great fruits. Lastly, there are
some who receive the Holy Eucharist both sacramentally and
spiritually, those who, according to the teaching of the Apostle,
having first proved themselves and having approached this divine
banquet adorned with the nuptial garment, derive from the
Eucharist those most abundant fruits which we have already
described. Hence it is clear that those who, having it in their
power to receive with fitting preparation the Sacrament of the
body of the Lord, are yet satisfied with a spiritual Communion
only, deprive themselves of the greatest and most heavenly
advantages." (Catechism of the Council of Trent)
*
Although the Holy Eucharist is necessary for salvation, not all who receive
the Holy Eucharist will be saved: "[It is asserted that since] it is written (John 6:55):
'He that eateth My body and drinketh My blood hath eternal
life.'..., all Christians will be saved at length. [Response:] The
saying of our Lord refers not to those who partake only
sacramentally, and who sometimes by receiving unworthily 'eat and
drink judgment' to themselves (1 Corinthians 11:29), but to those
who eat spiritually and are incorporated with Him by charity,
which incorporation is the effect of the sacramental eating, in
those who approach worthily. Wherefore, so far as the power of the
sacrament is concerned, it brings us to eternal life, although sin
may deprive us of that fruit, even after we have received
worthily." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
* The Eucharist should be adored by
all. Since It is the Body & Blood of Christ, the highest
worship ("latria") should be paid.
"[E]ucharistic worship constitutes the soul of all
Christian life" (Pope John Paul II)
"The Eucharist ought to be adored by all, because it
contains really, truly, and substantially, our Lord Jesus Christ
Himself." (Catechism of St. Pius X)
"If any one saith that in the holy sacrament of the
Eucharist Christ, the only-begotten Son of God, is not to be
adored with the worship, even external, of latria; and is
consequently neither to be venerated with a special festive
solemnity nor to be solemnly borne about in processions, according
to the laudable and universal rite and custom of holy Church; or
is not to be proposed publicly to the people to be adored, and
that the adorers thereof are idolaters; let him be anathema."
(Council of Trent)
"Wherefore, there is no room left for doubt, that all the
faithful of Christ may, according to the custom ever received in
the Catholic Church, render in veneration the worship of latria,
which is due to the true God, to this most holy sacrament. For not
therefore is it the less to be adored on this account, that it was
instituted by Christ, the Lord, in order to be received: for we
believe that same God to be present therein, of whom the eternal
Father, when introducing him into the world, says; And let all the
angels of God adore him; whom the Magi falling down, adored; who,
in fine, as the Scripture testifies, was adored by the apostles in
Galilee." (Council of Trent, 1551 A.D.)
* The Eucharist perpetually with us.
Outside of Mass, It is kept in the tabernacle. When displayed
for veneration, It is housed in a monstrance. As recommended by
the popes & saints, all Catholics should have a special devotion
to the Holy Eucharist and should visit the Lord often in the
Blessed Sacrament (e.g. by making special visits to the
Church, participating in a 40 hours devotion or in perpetual
adoration, making a holy hour, etc.)
"The Most Blessed Eucharist is preserved in our churches
that It may be adored by the faithful, and brought to the sick
when necessary." (Catechism of St. Pius X)
"Do you want our Lord to give you many graces? Visit Him
often. Do you want Him to give you few graces? Visit Him
seldom." (St. John Bosco)
"A thousand years of glory in palaces of men cannot be
worth the sweetness of one hour spent before the tabernacle."
(St. Gabriel of the Sorrowful Mother)
"Happier than those who lived during his mortal life, when
he was only in one place, we find Jesus Christ today in every
corner of the world, in the Blessed Sacrament." (St. John
Vianney)
"For it is quite true, and history is rich in bearing
testimony to the fact, 'that an age is more or less glorious,
according to its devotion towards the adorable Eucharist.'"
(Liturgical Year)
"The
Ostensorium or Monstrance is the beautiful wheel-like vessel in
which the Blessed Sacrament is exposed and kept during
Benediction." (Baltimore Catechism)
"Of all devotions, that of adoring Jesus in the Blessed
Sacrament is the greatest after the sacraments, the one dearest to
God and the one most helpful to us" (St. Alphonsus Liguori,
Doctor of the Church)
"The worship of the Eucharist outside of the Mass is of
inestimable value for the life of the Church.... This practice,
repeatedly praised and recommended by the Magisterium, is
supported by the example of many saints." (Pope John Paul II)
"Can. 937 Unless there is a grave reason to the contrary,
the church in which the Most Holy Eucharist is reserved is to be
open to the faithful for at least some hours every day so that
they can pray before the Most Blessed Sacrament." (1983 Code
of Canon Law)
"Benediction
of the Blessed Sacrament is an act of divine worship in which the
Blessed Sacrament, placed in the ostensorium, is exposed for the
adoration of the people and is lifted up to bless them. The
vestments used at Benediction are: A cope or large silk cloak and
a humeral or shoulder veil." (Baltimore Catechism)
"In the course of the day the faithful should not omit visiting
the Blessed Sacrament, which in accordance with liturgical law
must be reserved in churches with great reverence in a prominent
place. Such visits are a sign of gratitude, an expression of love
and an acknowledgment of the Lord's presence" (Pope Paul
VI,1965 A.D.)
"[Traditionally, the] Tabernacle is the house-shaped part
of the altar where the sacred vessels containing the Blessed
Sacrament are kept. The Ciborium is the large silver or gold
vessel which contains the Blessed Sacrament while in the
Tabernacle, and from which the priest gives Holy Communion to the
people." (Baltimore Catechism)
"Can. 934 §1 The blessed Eucharist: 1° must be reserved
in the cathedral church or its equivalent, in every parish church,
and in the church or oratory attached to the house of a religious
institute or society of apostolic life 2° may be reserved in a
Bishop's chapel and, by permission of the local Ordinary, in other
churches, oratories and chapels. §2 In sacred places where the
blessed Eucharist is reserved there must always be someone who is
responsible for it, and as far as possible a priest is to
celebrate Mass there at least twice a month." (1983 Code of
Canon Law)
"The custom of reserving the holy Eucharist in the
sacrarium is so ancient, that even the age of the Council of
Nicaea recognized that usage. Moreover, as to carrying the sacred
Eucharist itself to the sick, and carefully reserving it for this
purpose in churches, besides that it is exceedingly conformable to
equity and reason, it is also found enjoined in numerous councils,
and is a very ancient observance of the Catholic Church.
Wherefore, this holy Synod ordains, that this salutary and
necessary custom is to be by all means retained." (Council of
Trent, 1551 A.D.)
"Our
Lord is hidden there, waiting for us to come and visit Him, and
make our request to Him. See how good He is! He accommodates
Himself to our weakness. In Heaven, where we shall be glorious and
triumphant, we shall see him in all His glory. If He had presented
Himself before us in that glory now, we should not have dared to
approach Him; but He hides Himself, like a person in a prison, who
might say to us, 'You do not see me, but that is no matter;
ask of me all you wish and I will grant it.' He is there in
the Sacrament of His love, sighing and interceding incessantly
with His Father for sinners. To what outrages does He not expose
Himself, that He may remain in the midst of us! He is there to
console us; and therefore we ought often to visit Him. How
pleasing to Him is the short quarter of an hour that we steal from
our occupations, from something of no use, to come and pray to
Him, to visit Him, to console Him for all the outrages He
receives!" (Catechism of the Cure of Ars)
*
Since Christ remains present in the Tabernacle, faithful
Catholics should make the sign of the cross when passing Catholic
churches.
*
The Holy Eucharist should not to be kept in one's personal custody (although a priest may lawfully carry the Blessed
Sacrament for distribution to the sick).
"Can. 1265 § 3 It is not permitted to anyone to retain on
his person or to carry on a trip the most Holy Eucharist." (1917 Code of Canon Law)
[Note:
Of course, this does not apply to priests distributing holy
Viaticum.]
"Can. 935 It is not lawful for anyone to keep the blessed
Eucharist in personal custody or to carry it around, unless there
is an urgent pastoral need and the prescriptions of the diocesan
Bishop are observed." (1983 Code of Canon Law)
*
When the Holy Eucharist is given to the dying,
it is called 'Viaticum' (from the Latin, meaning
"provision for a journey").
"Can. 865 Holy Viaticum for the infirm is not to be
deferred too much; those who take care of souls should be
sedulously watchful that the infirm in full command of their
senses partake in it." (1917 Code of Canon Law)
"Can. 850 It belongs to the pastor in accord with Canon
848, with due regard for the prescription of Canons 397, n. 3 and
517, § 1-3, to bring Holy Communion in the form of Viaticum to
the sick, wither publicly or privately." (1917 Code of Canon
Law)
"Can. 867 § 1 The most holy Eucharist is licitly
distributed on any day... § 4 Holy Communion can be distributed
at any hour at which Mass could be celebrated, unless a reasonable
cause persuades otherwise. § 5 But holy Viaticum can be
administered at whatever hour of the day or night." (1917
Code of Canon Law)
"Can. 921 §1 Christ's faithful who are in danger of death
from whatever cause are to be strengthened by Holy Communion in
the form of Viaticum. §2 Even if they have already received Holy
Communion that same day, it is nevertheless strongly suggested
that in danger of death they should communicate again. §3 While
the danger of death persists, it is recommended that Holy
Communion be administered often, but on separate days." (1983
Code of Canon Law)
"Can. 849 § 1 Any priest can bring private Communion to
the infirm with at least the presumed permission of the priest to
whom custody of the most Holy Sacrament is committed. § 2
Whenever Holy Communion is privately administered to the infirm,
the reverence and decency that is due to such a holy Sacrament is
to be carefully observed, according to the prescriptive norms of
the Apostolic See." (1917 Code of Canon Law)
"Can. 864 § 1 In danger of death, from whatever cause it
arises, the faithful are bound by the precept of receiving Holy
Communion. § 2 Even if on that same day they have already
partaken of Holy Communion, it is nevertheless greatly to be
recommended that they be led to communicate again in a life
crisis. § 3 For as long as danger of death remains, it is licit
and decent that holy Viaticum be administered many times on
distinct days according to the prudent council of the
confessor." (1917 Code of Canon Law)
Note
that (except in grave cases - e.g. danger of death without Viaticum) the Church has always reserved the handling of the
Blessed Sacrament to the consecrated hands of priests (see
above). Unfortunately, in the wake of the Second Vatican
Council, the modernists promote the concept of lay persons (even
women) administering Holy Communion in the Church. Besides the
thorough inappropriateness of lay persons handling the Holy
Eucharist (see above),
such practices contribute to abuse & profanation of the
Sacrament, usurp the priestly role, and may even endanger the
eternal salvation of the sick person. And, sadly, this practice
occurs at a time when the sick person is most in need of (and
possibly most receptive to) a priest. Not only does the sick
person encounter a lay person (that they might not even know)
daring to handle Holy Communion, but his (or her) presence
there serves to deprive him of the comfort of the priest (if the
priest sends a lay person, the sick person will probably not see a
priest unless specifically requested - something which the sick
may not have presence of mind to do or might be to embarrassed to
ask) and may lead his mind to various negative thoughts (e.g. "I'm
not important enough for the priest", "the priest
doesn't have time for me", etc.). Also, if lay persons bring
the Sacrament, how can anyone ever be certain it is actually a real
Eucharist? Anyone - for whatever reason - could bring a wafer of
bread and act as if it was the true Eucharist. Clearly, the priest
alone is the most likely person to ensure the Sacrament is the
true Eucharist. Further, the lay person's
administration of Holy Communion may also make it difficult for
the sick person to distinguish the Real Presence ("since it is
given by a lay person, how can I be sure it is really the Blessed
Sacrament"?) - and thereby the sick person may make a sacrilegious
Communion, leading to his damnation ["For anyone who eats and
drinks without discerning the body, eats and drinks judgment on
himself. That is why many among you are ill and infirm, and a
considerable number are dying." (St. Paul, 1 Cor. 11:29-30)]. And if that wasn't bad enough, it should be
noted that the sick person who is "passed off to a lay
person" may be deprived of the other sacraments (e.g.
Anointing, Penance) - which may be validly received only from the
hands of a priest - when they are most necessary to his salvation.
Further, even if the lay person distributing Holy Communion is in a religious order,
he or she (even brothers and nuns) may
be improperly catechized with regard to the Holy Eucharist,
leading to profanation and sacrilege [In one relatively recent
case, a lay person gave Holy Communion to an atheist, after being
told that the person was a non-believer]. If one claims to love God and
their brother, why participate in a practice fraught with danger
to the Body and Blood of Christ and potentially deadly to the soul
of his brother? Rather, if lay persons sincerely desire to assist priests, they should find ways to assist which don't involve
handling the Holy Eucharist. Rather, they can find areas to assist
the priest which will free his time so that he may perform the
duties which are proper to his office.
"Let
the priest always have the Eucharist ready, so that, when anyone
fall sick, he may take Communion to him at once, lest he die
without it." (Pope St. Clement I)
"Can. 911 §1 The duty and right to bring the blessed
Eucharist to the sick as Viaticum belongs to the parish priest, to
assistant priests, to chaplains and, in respect of all who are in
the house, to the community Superior in clerical religious
institutes or societies of apostolic life." (1983 Code of
Canon Law)
"It is written (De
Consecratione, distinction 12): 'It has
come to our knowledge that some priests deliver the Lord's body to
a layman or to a woman to carry it to the sick: The synod
therefore forbids such presumption to continue; and let the priest
himself communicate the sick.'" (St. Thomas Aquinas, Doctor
of the Church and "greatest theologian in the history of the
Church")
*
The Altar is the center of all worship:
"The Church which Christ founded has not only preserved
the Word He spoke, and the wonders He wrought; it has also taken
Him seriously when He said: 'Do this for a commemoration of me.'
And that action whereby we re-enact His Death on the Cross is the
Sacrifice of the Mass, in which we do as a memorial what He did at
the Last Supper as a prefiguration of His Passion. Hence the Mass
is to us the crowning act of Christian worship. A pulpit in which
the words of our Lord are repeated does not unite us to Him; a
choir in which sweet sentiments are sung brings us no closer to
His Cross than to His garments. A temple without an altar of
sacrifice is non-existent among primitive peoples, and it is
meaningless among Christians. And so in the Catholic Church the
altar, and not the pulpit or the choir or the organ, is the center
of all worship, for there is re-enacted the memorial of His
Passion. Its value does not depend on him who says it, or on him
who hears it; it depends on Him who is the One High Priest and
Victim, Jesus Christ our Lord. With Him we are united, in spite of
our nothingness; in a certain sense, we lose our individuality for
the time being; we unite our intellect and our will, our heart and
our soul, our body and our blood, so intimately with Christ, that
the Heavenly Father sees not so much us with our imperfection, but
rather sees us in Him, the Beloved Son in whom He is well pleased.
The Mass is for that reason the greatest event in the history of
mankind; the only Holy Act which keeps the wrath of God from a
sinful world, because it holds the Cross between heaven and earth,
thus renewing that decisive moment when our sad and tragic
humanity journeyed suddenly forth to the fullness of supernatural
life." (Archbishop Fulton Sheen)
Note
that when the above was written, the author took it for granted
that the Tabernacle was on the altar ["To separate the
Tabernacle from the Altar is tantamount to separating two things
which, of their very nature, must remain together." (Pope
Pius XII)]. In the wake of the Second Vatican Council, modernists
have sought to separate the two and relegate the Tabernacle -
which should be on the altar - to the
side of the church or even outside the church ["A church
without the Eucharistic Presence is somehow dead." (Cardinal
Ratzinger, the future Pope Benedict XVI)]. Obviously, the Tabernacle
(or more properly, the Sacred Species in the Tabernacle) is also the "center of all worship".
* From
earliest times, martyrs tombs were used as altars for the Holy Sacrifice of the Mass. Traditionally, altars have been required to
contain relics.
"From the practice of using martyrs' tombs for altars we
learn the inconvenience, sufferings and dangers the early
Christians willingly underwent for the sake of hearing Mass...
[And we learn that] we should suffer every inconvenience rather
than be absent from Mass on Sundays or holy days." (Baltimore
Catechism)
"The altar stone is that part of the altar upon which the
priest [traditionally] rests the Chalice during Mass. This stone
contains some holy relics sealed up in it by the bishop, and if
the altar is of wood this stone is inserted just in front of the
Tabernacle. The altar stone reminds us of the early history of the
Church, when the martyrs' tombs were used for altars by the
persecuted Christians." (Baltimore Catechism)
*
Traditionally, Masses may be distinguished as follows:
"Masses
are distinguished thus: (1) When the Mass is sung by a bishop,
assisted by a deacon and sub-deacon, it is called a Pontifical
Mass; (2) When it is sung by a priest, assisted by a deacon and
sub-deacon, it is called a Solemn Mass; (3) When sung by a priest
without deacon and sub-deacon, it is called a Missa Cantata or
High Mass; (4) When the Mass is only read in a low tone, it is
called a low or private Mass." (Baltimore Catechism)
*
Traditionally, Masses for the dead have been called Requiem
Masses, Masses at the marriage of Catholics have been called Nuptial
Masses, and special Masses in honor of saints have been called Votive Masses: "A Requiem Mass is one said in black vestments and with
special prayers for the dead. A Nuptial Mass is one said at the
marriage of two Catholics, and it has special prayers for their
benefit. A Votive Mass is one said in honor of some particular
mystery or saint, on a day not set apart by the Church for the
honor of that mystery or saint." (Baltimore Catechism)
*
The wafer of bread used at Mass may be called a 'host' (from
the Latin 'Hostia', for 'Victim'): "The host is the name given to the thin wafer of bread
used at Mass. This name is generally applied before and after
Consecration of the large particle of bread used by the priest,
through the small particles given to the people are also called by
the same name." (Baltimore Catechism)
*
During Mass, it is believed that the Sanctuary is filled with
angels: "When Mass is being celebrated, the Sanctuary is
filled with countless angels, who adore the Divine Victim [Christ]
immolated on the altar." (St. John Chrysostom, Doctor of the
Church)
*
The Holy Sacrifice of the Mass alone gives God the honor He is
due. Remember that there is nothing more precious to God than the
offering of His Son.
*
Mass is the most efficacious and profitable time to pray
(especially after one has worthily received Holy Communion).
*
Considering all the advantages of Mass, one should attend as many
as possible. The benefits received from Mass far outweigh the
slight inconveniences
involved in attending additional Masses.
*
Mass should never be celebrated in the temples of heretics or
schismatics: "Can. 823 § 1 It is not permitted to celebrate Mass in
the temples of heretics or schismatics, even if at one time [they
were] duly consecrated or blessed. § 2 In the absence of an altar
of his own rite, it is fundamental that a priest can celebrate his
own rite on an altar consecrated in another [approved] Catholic rite, but not
on the antimensiis [altar cloths] of the Greeks. § No one shall
celebrate on papal altars without Apostolic indult." (1917
Code of Canon Law)
*
As Scripture declares and as the Catholic Church has always
held, Catholics should not 'worship' in Common with heretics and
schismatics.
"After
a first and second warning, break off contact with a heretic,
realizing that such a person is perverted and sinful and stands
self-condemned." (St. Paul, Ti. 3:10-11)
"If
anyone comes to you and does not bring this doctrine, do not
receive him in your house or even greet him; for whoever greets
him shares in his evil works." [St. John (the 'apostle of
love'), 2 Jn. 1:10-11]
"Can.
1365 One who is guilty of prohibited participation in religious
rites is to be punished with a just penalty." (1983 Code of
Canon Law)
"[B]y
the very fact that a person communicates in the sacraments with a
heretic who is cut off from the Church, he sins" (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
"None
must either pray or sing psalms with heretics; and whomsoever
shall communicate with those who are cut off from the Communion of
the Church, whether clergymen or laic, let him be
excommunicated." (Council of Carthage)
"Can.
2316 Whoever in any manner willingly and knowingly helps in the
promulgation of heresy, or who communicates in things divine with
heretics against the prescriptions of Canon 1258, is suspected of
heresy." (1917 Code of Canon Law)
"Common
participation in worship (communicatio in sacris) which harms the
unity of the Church or involves formal acceptance of error or the
danger of aberration in the faith, of scandal and indifferentism,
is forbidden by divine law." (Second Vatican Council)
"The
holy universal Church proclaims that God cannot truly be worshiped
save within herself and asserts that all they who are without her
pale shall never be saved." (Pope St. Gregory the Great,
Doctor of the Church, 6th century A.D.)
"I
have learned however, that certain persons from elsewhere, who
have evil doctrine, have stayed with you; but you did not allow
them to sow it among you, and you stopped your ears so that you
would not receive what they sow...Do not err, my brethren: the
corrupters of families will not inherit the kingdom of God. And if
they who do these things according to the flesh suffer death, how
much more if a man corrupt by evil teaching the faith of God, for
the sake of which Jesus Christ was crucified? A man become so foul
will depart into unquenchable fire; and so also will anyone who
listens to him." (St. Ignatius of Antioch, hearer of St. John
the Apostle, c. 110 A.D.)
"Pan-Christians
who strive for the union of the churches would appear to pursue
the noblest of ideals in promoting charity among all Christians.
But how should charity tend to the detriment of the faith?
Everyone knows that John himself, the Apostle of love, who seems
in his Gospel to have revealed the secrets of the Sacred Heart of
Jesus and who never ceased to impress upon the memory of his
disciples the new commandment 'to love one another', nevertheless
strictly forbade any intercourse with those who professed a
mutilated and corrupt form of Christ's teaching: 'If any man comes
to you, and bring not this doctrine, receive him not into the
house, nor say to him, God speed you.' (2 John 1:10)" (Pope
Pius XI, "Mortalium Animos")
"[N]ot
without sorrow we can hear people - whom we wish to believe are
well-intentioned but who are certainly misguided in their attitude
- continually claiming to love Christ but without the Church, to
listen to Christ but not the Church, to belong to Christ but
outside the Church. The absurdity of this dichotomy is clearly
evident in this phrase of the Gospel: 'Anyone who rejects you
rejects me.' And how can one wish to love Christ without loving
the Church, if the finest witness to Christ is that of St. Paul:
'Christ loved the Church and sacrificed himself for her'?"
(Pope Paul VI, 1975)
"Fly
from them and from their doctrines; do not go near them, for you
know that whoever is found in a place where outrage has been
offered to the king has to come into court to be questioned
according to law. Even if he can prove he was not guilty he will
be condemned for want of zeal. Do not sit with heretics nor
associate with apostates. It would be better to dwell with a demon
than with a renegade. For if you abjure the demon he will flee,
for he cannot stand before the name of Jesus, but even were you to
exorcise the apostate ten thousand times he would not cease from
his wickedness or renounce his folly. It would be better to teach
demons than to try to convince heretics." (St. Ephraem the
Syrian, Doctor of the Church)
Note:
For more on this topic, try:
Heresy
/ Schism (Coming Home Reflections)
Necessity
of Being Catholic For Salvation (Coming Home Reflections)
Those
Outside the Church (Coming Home Reflections)
The
Importance of Being Catholic: Combating Religious Indifferentism
*
To avoid confusion and hold oneself as a Catholic, the faithful
should always prefer terminology that is obviously Catholic rather
than terminology that is regularly used by heretics (e.g.
"Holy Sacrifice of the Mass" rather than "Lord's Supper";
"Celebration of the Mass" rather than "Celebration of the
Eucharist" or "Liturgy"; "going to Mass" rather than "going to
church", etc.).
*
Holy Communion has always been forbidden to heretics and
schismatics: "Can. 731 § 2 It is forbidden that the
Sacraments of the Church be ministered to heretics and schismatics,
even if they ask for them and are in good faith, unless
beforehand, rejecting their errors, they are reconciled with the
Church." (1917 Code of Canon Law)
*
The liturgical year (beginning with Advent) follows the life of the
Lord from birth to His resurrection: "Hence, the liturgical year, devotedly fostered and
accompanied by the Church, is not a cold and lifeless
representation of the events of the past, or a simple and bare
record of a former age. It is rather Christ Himself who is ever
living in His Church. Here He continues that journey of immense
mercy which He lovingly began in His mortal life, going about
doing good, with the design of bringing men to know His mysteries
and in a way live by them. These mysteries are ever present and
active not in a vague and uncertain way as some modern writers
hold, but in the way that Catholic doctrine teaches us. According
to the Doctors of the Church, they are shining examples of
Christian perfection, as well as sources of divine grace, due to
the merit and prayers of Christ; they still influence us because
each mystery brings its own special grace for our salvation.
Moreover, our holy Mother the Church, while proposing for our
contemplation the mysteries of our Redeemer, asks in her prayers
for those gifts which would give her children the greatest
possible share in the spirit of these mysteries through the merits
of Christ. By means of His inspiration and help and through the
cooperation of our wills we can receive from Him living vitality
as branches do from the tree and members from the head; thus
slowly and laboriously we can transform ourselves 'unto the
measure of the age of the fullness of Christ.'" (Pope Pius
XII, "Mediator Dei", 1947 A.D.)
*
Technically, the species of bread and wine are "truly and
strictly" designated by the name of Sacrament: "But pastors should carefully observe
that in this mystery there are many things to which sacred writers
have from time to time attributed the name of Sacrament. For,
sometimes, both the consecration and the Communion; nay,
frequently also the body and blood itself of our Lord, which is
contained in the Eucharist, used to be called a Sacrament. Thus
St. Augustine says that this Sacrament consists of two things -
the visible species of the elements, and the invisible flesh and
blood of our Lord Jesus Christ Himself. And it is in the same
sense that we say that this Sacrament is to be adored, meaning the
body and blood of our Lord. Now it is plain that all these are
less properly called Sacraments. The species of bread and wine
themselves are truly and strictly designated by this name."
(Catechism of the Council of Trent)
*
If it is uncertain that a valid consecration has occurred at a
particular Mass (e.g. because the priest seemed to use an invalid
form or matter, appears to reject the Real Presence, etc.),
persons receiving Communion should profess faith in a qualified
way (e.g. "if there was a valid consecration, I believe...").
Obviously, if it is certain there was no consecration, one should
not receive Communion (and should instead attend a valid Mass).
One should not attend parishes where consecrations are unsure or
obviously invalid. The situation should be reported without
delay to the proper Church authorities (e.g. the Bishop, the
Pope).
* The Church has traditionally surrounded the
Mass with solemn rites and ceremonies to display the majesty of
the Sacrifice and excite the faithful to contemplation of divine
things. Although these elements are not strictly necessary for
a valid Mass, they greatly contribute to the Church's well-being
and the well-being of souls.
"The Sacrifice (of the Mass) is
celebrated with many solemn rites and ceremonies, none of which
should be deemed useless or superfluous. On the contrary, all of
them tend to display the majesty of this august Sacrifice, and to
excite the faithful when beholding these saving mysteries, to
contemplate the divine things which lie concealed in the
Eucharistic Sacrifice." (Catechism of the Council of Trent)
"In a word this Sacrament is, as it were, the very soul of
the Church; and to it the grace of the priesthood is ordered and
directed in all its fullness and in each of its successive grades.
From the same source the Church draws and has all her strength,
all her glory, her every supernatural endowment and adornment,
every good thing that is here; wherefore she makes it the chiefest
of all her cares to prepare the hearts of the faithful for an
intimate union with Christ through the Sacrament of His Body and
Blood, and to draw them thereto. And to this end she strives to
promote the veneration of the august mystery by surrounding it
with holy ceremonies." (Pope Leo XIII, "Mirae Caritatis",
1902 A.D.)
"Pastors,
aware of the warning of the Apostle that those who discern not the
body of the Lord are guilty of a most grave crime, should first of
all impress on the minds of the faithful the necessity of
detaching, as much as possible, their mind and understanding from
the dominion of the senses; for if they believe that this
Sacrament contains only what the senses disclose, they will of
necessity fall into enormous impiety. Consulting the sight, the
touch, the smell, the taste and finding nothing but the
appearances of bread and wine, they will naturally judge that this
Sacrament contains nothing more than bread and wine. Their minds,
therefore, are as much as possible to be withdrawn from subjection
to the senses and excited to the contemplation of the stupendous
might and power of God." (Catechism of the Council of Trent)
We
can further see that ceremonies are in keeping with God's
revelation in the Old Testament, where He gave exact
specifications regarding worship and promised severe punishment
for the failure to observe His regulations.
"There are other reason for the use of ceremonies: (1) God
commanded ceremonies to be used in the old law, and (2) Our
Blessed Lord Himself made use of ceremonies in performing some of
His miracles." (Baltimore Catechism)
Even
civilly, we can see that various ceremonies have been instituted, in
keeping with the respect due certain persons.
"We show that the ceremonies of the Church are reasonable
and proper from the fact that all persons in authority, rulers,
judges, and masters, require certain acts of respect from their
subjects, and as we know Our Lord is present on the altar, the
Church requires definite acts of reverence and respect at the
services held in His honor and in His presence." (Baltimore
Catechism)
Considering
that the Mass is the most holy of all things and our greatest
treasure, it should be treated in the most holy, reverent manner
possible. Not even priests should tamper with the Mass.
"Holy things must be
treated in a holy way and this sacrifice is the most holy of all
things." (Council of Trent)
"There can be no danger of excess in our care for this
mystery, for 'in this sacrament is recapitulated the whole mystery
of our salvation'" (Pope John Paul II, 2003 A.D.)
"Let everything be done with due order and dignity, and
let no one, not even a priest, make use of the sacred edifices
according to his whim to try out experiments." (Pope Pius
XII, "Mediator Dei")
"Nothing is greater or holier than the unbloody sacrifice
of the Mass, in which the body and blood of Christ are offered to
God for the salvation of all. Holy Mother the Church has always
been careful and diligent in order that the Mass be celebrated by
priests with clean and pure hearts. It should be celebrated with
the proper splendor of sacred ceremonies and rites so that the
greatness of this mystery will shine forth all the more even from
external appearances. This will also arouse the faithful to the
contemplation of divine things hidden in such an admirable and
venerable sacrifice. And with like solicitude and devotion, the
same most holy Mother has never ceased to urge, exhort, and
influence her faithful sons to frequently attend this divine
sacrifice with due piety, veneration and devotion. She teaches
that they must at all cost be present at it on all holy days of
obligation, with their minds and eyes religiously intent on that
from which the divine mercy and an abundance of all good things
might be acquired." (Pope Pius IX, "Amantissimi
Redemptoris", 1858 A.D.)
The
traditional Latin Mass - in use for most of the Church's history (referred to as the 'Tridentine' Mass and called "the most beautiful
thing this side of heaven") - wonderfully reflects these
truths. In the 1960's however, the Novus Ordo (New Order) Mass was
imposed on the faithful - a practice unheard of in the 2,000 year
history of the Church. Elements of this Mass have been widely
criticized - in fact, the Cardinal in charge of protecting the Catholic faith at the
time called the New Mass "a striking departure from the
Catholic theology of the Mass as it was (traditionally)
formulated". Even popes have criticized various elements of the New Mass. Many of the changes
incorporated in the New Mass (of the 1960's) parallel
those changes made by the Protestant 'Reformers' - changes which
were made by persons who passionately hated the Mass and which were
purposely calculated to destroy the faith of Catholics. Many
of the changes incorporated in the New Mass (of the 1960's) fly in the face of previous condemnations by the
popes, saints, and councils. For example...
"If any one
saith, that the rite of the Roman Church,
according to which a part of the canon and the words of
consecration are pronounced in a low tone, is to be condemned; or,
that the mass ought to be celebrated in the vulgar tongue [that
is, the English language or other language spoken by the people] only;
or, that water ought not to be mixed with the wine that is to be
offered in the chalice, for that it is contrary to the institution
of Christ; let him be anathema." (Council of Trent)
Some
changes introduced into the Novus Ordo Mass seem to call into
question the very nature of Catholic truths (e.g. saying that
Christ "will come again" right after He becomes present in the Holy Eucharist seems to deny that
He is actually
present).
Note
that many of the changes seem to be made (or have been admitted to
be made) specifically to please Protestants - heretics who reject
the Church. In fact, it has been reported that various Protestants
- who had always maintained an intense hated of the Traditional
Mass (as the devil does) - are pleased with the Novus Ordo
Mass. In fact, some even use the texts for their 'worship
services'!
In
addition to changing the altars, removing Tabernacles, eliminating
genuflections, having the priest face the people (rather than
face Eastward, representing Christ), etc., various other important
elements were changed. For example, a new calendar was
implemented (eliminating many of the saints' feast days), readings
were changed, prayers were changed, there are fewer requests for
the intercession of the angels & saints, the Blessed Virgin Mary
is less frequently invoked, etc. The new prayers and readings have
resulted in the near elimination of "negative" topics
(e.g. sin, judgment, hell, purgatory). In fact, some Scripture readings
have been so carefully selected, that "negative" topics
are carved out of them (e.g. the positive parts are read and the
negative parts are simply skipped over). There has been an attempt
to turn the Mass from a Sacrifice (the Catholic truth) into a
community meal (a Protestant concept). Active external
participation is pushed and active internal participation is
discouraged. Reflection on God and eternal truths is exchanged for
focus on our neighbor and social issues. Rather than focus on God,
we are urged to consider our neighbor - even as Christ lays alone on
the altar.
Since
these changes were implemented, scores of people have left the
Catholic faith, many
priests have abandoned their ministry, belief in the Real Presence
may be as low as 25%, many consecrations have been invalid or at least
questionable, sacrilege and abuse are common occurrences,
dissention is high, the priestly roles are confused, Catholics are
poorly educated in the faith, vocations are in crisis,
disobedience is widespread, etc. Although some try to argue that the
changes are the work of the Holy Spirit, we know that God doesn't
change and the fruits speak for themselves. Even popes have had to
admit that the "new springtime" has some characteristics of
the "dead of winter" (e.g.
Pope Paul VI's famous lamentation that the "smoke of Satan"
had entered the Church).
Faithful
Catholics asks themselves "Is this how we should treat the
greatest treasure on earth?" Even honest Protestants have
admitted that if they believed in the Real Presence their behavior
would not be like that of the majority of Catholics - behavior
that is scandalous and must certainly be offensive to
God.
Fortunately,
Catholics should note that the highly reverent Traditional
Latin Mass is still validly said in Catholic parishes
today (with the Pope's and Bishop's approval). The faithful should
also realize that we can still do our best to behave as traditional Catholics (even if one must attend the Novus
Ordo Mass) - e.g. by choosing one's parish carefully, by receiving
Holy Communion only on the tongue from a
priest, by observing a respectful silence, by rejecting offensive practices, by dressing
properly (including the wearing of veils by women), by
receiving Holy Communion properly and worthily, by embracing all
of the Church's teachings, etc. In fact, we must do this regardless of
what erring brethren may be doing.
"Enter,
let us bow down in worship; let us kneel before the LORD who made
us. For this is our God, whose people we are, God's well-tended
flock." (Ps. 95:6-7)
"[B]ow
down to the LORD, splendid in holiness. Tremble before God, all
the earth; say among the nations: The LORD is king. The world will
surely stand fast, never to be moved. God rules the peoples with
fairness." (Ps. 96:9-10)
"Serve
the LORD with fear; with trembling bow down in homage" (Ps.
2:11)
"Give
to the LORD the glory due God's name. Bow down before the LORD'S
holy splendor!" (Ps. 29:2)
"My
hand made all these things when all of them came to be, says the
LORD. This is the one whom I approve: the lowly and afflicted man
who trembles at my word." (Isa. 66:2)
"Therefore,
we who are receiving the unshakable kingdom should have gratitude,
with which we should offer worship pleasing to God in reverence
and awe." (St. Paul, Heb. 12:28)
For
more information regarding Traditional Latin Mass and the
difference between it and the Novus Ordo Mass, try the Latin
Mass / Catholic Tradition Section.
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