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*
Holy Communion unites us to Christ: "We are united to Jesus Christ in the Holy Eucharist by
means of Holy Communion." (Baltimore Catechism)
*
It is not beneath the dignity of Christ to enter our bodies under
the appearance of food: "It is not beneath the dignity of Our Lord to enter our
bodies under the appearance of ordinary food any more than it was
beneath His dignity to enter the body of His Blessed Mother and
remain there as an ordinary child for nine months. Christ's
dignity, being infinite, can never be diminished by any act of His
own or on our part." (Baltimore Catechism)
*
In Holy Communion, Christ is received really and not just
spiritually:
"If any one saith that Christ, given in the Eucharist, is
eaten spiritually only, and not also sacramentally and really; let
him be anathema." (Council of Trent)
"In
the past, some have erred upon this point, saying that Christ's
body is not received sacramentally by sinners; but that directly
the body is touched by the lips of sinners, it ceases to be under
the sacramental species. But this is erroneous; because it
detracts from the truth of this sacrament, to which truth it
belongs that so long as the species last, Christ's body does not
cease to be under them... But the species last so long as the
substance of the bread would remain...Now it is
clear that the substance of bread taken by a sinner does not at
once cease to be, but it continues until digested...hence Christ's
body remains just as long under the sacramental species when taken
by sinners. Hence it must be said that the sinner, and not merely
the just, can eat Christ's body." (St. Thomas Aquinas, Doctor
of the Church and "greatest theologian in the history of the
Church")
*
The Real Presence remains from the moment of consecration:
"Can.
4. If anyone says that after the completion of the consecration
that the body and blood of our Lord Jesus Christ is not in the
marvelous sacrament of the Eucharist, but only in use, while it is
taken, not however before or after, and that in the hosts or
consecrated particles, which are reserved or remain after
communion, the true body of the Lord does not remain: let him be
anathema." (Council of Trent, 1551 A.D.)
*
The elements of bread and wine are fitting and suggest the truth of the Real
Presence: "These very elements serve also somewhat to
suggest to men the truth of the Real Presence of the body and
blood of the Lord in the Sacrament. Observing, as we do, that
bread and wine are every day changed by the power of nature into
human flesh and blood, we are led the more easily by this analogy
to believe that the substance of the bread and wine is changed, by
the heavenly benediction, into the real flesh and real blood of
Christ. This admirable change of the elements also helps to shadow
forth what takes place in the soul. Although no change of the
bread and wine appears externally, yet their substance is truly
changed into the flesh and blood of Christ; so, in like manner,
although in us nothing appears changed, yet we are renewed
inwardly unto life, when we receive in the Sacrament of the
Eucharist the true life." (Catechism of the Council of Trent)
"Jesus
Christ instituted this sacrament under the appearances of bread
and wine, because, the Eucharist being intended to be our
spiritual nourishment, it was therefore fitting that it should be
given to us under the form of food and drink." (Catechism of
St. Pius X)
* After the Consecration, the Holy
Eucharist may sometimes be called Bread and Wine:
"Here
pastors should observe that we should not at all be surprised, if,
even after consecration, the Eucharist is sometimes called bread.
It is so called, first because it retains the appearance of bread,
and secondly because it keeps the natural quality of bread, which
is to support and nourish the body. Moreover, such phraseology is
in perfect accordance with the usage of the Holy Scriptures, which
call things by what they appear to be, as may be seen from the
words of Genesis which say that Abraham saw three men, when in
reality he saw three Angels. In like manner the two Angels who
appeared to the Apostles after the Ascension of Christ the Lord
into heaven, are called not Angels, but men." (Catechism of
the Council of Trent)
*
We are required to receive Holy Communion (and to do so
worthily).
"Jesus said to them,
'Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.'"
(Jn. 6:53)
"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)
"The Eucharist is necessary to preserve the soul in the
spiritual life of grace; for the soul, like the body, becomes
gradually exhausted, if care is not taken to repair its
strength." (St. Jean Baptiste de la Salle)
"As they thought it impossible that He should do as He
said, i.e. give them His flesh to eat, He shows them that it was
not only possible, but necessary: Then said Jesus to them, Verily,
verily, I say to you, Except you eat the flesh of the Son of man,
and drink His blood, you have no life in you (Jn. 6:53)."
(St. John Chrysostom, Doctor of the Church)
"[To preachers of his order:] 'And in every sermon which
you give, admonish the people concerning [the necessity of]
penance, and [instruct them] that no one can be saved unless he
receive the Body and Blood of the Lord (cf. Jn. 6:54). And when It
is sacrificed upon the altar by the priest and carried to any
place, let all the people, on bended knee, praise, glorify, and
honor the Lord God living and true. And you must announce and
preach His praise to all peoples in such a manner that at every
hour and whenever the bells are rung, praise, glory, and honor are
given to the all-powerful God through all the earth." (St.
Francis of Assisi)
* The faithful are, at minimum, obliged
to receive Holy Communion at intervals specified by the Church
"Can.
920 §1 Once admitted to the blessed Eucharist, each of the
faithful is obliged to receive holy communion at least once a
year. §2 This precept must be fulfilled during paschal time
(the Easter season), unless for a good reason it is
fulfilled at another time during the year." (1983 Code of
Canon Law)
"He who abstains from receiving Holy Communion, and
separates himself from the body of the Lord, has much reason to
fear, for he withdraws himself, at the same time, from eternal
salvation; for does not Christ say, 'Unless you eat of the Son of
man you shall not have life in you?' (Jn. 6:54)" (St.
Cyprian)
Traditionally,
those who did not fulfill the obligation to receive Holy Communion
at least once a year, at Easter time, were subject to
excommunication: "[T]he
Church has decreed that whoever neglects to approach Holy
Communion once a year, at Easter, is liable to sentence of
excommunication." (Catechism of the Council of Trent)
* The
precept of receiving Holy Communion is not satisfied by an
unworthy Communion: "Can. 861 The precept of receiving Communion is not
satisfied by a sacrilegious Communion." (1917 Code of Canon
Law)
*
The obligation of receiving Holy Communion applies even to
children.
"They
who are old enough to receive Communion and do not either because
they are unwilling, or because, through their own fault, they are
not instructed, undoubtedly sin. Their parents or guardians also
sin if the delay of Communion is owing to their fault, and they
shall have to render a strict account to God for it."
(Catechism of St. Pius X)
"With regard to the age at which
children should be given the holy mysteries, this the parents and
confessor can best determine. To them it belongs to inquire and to
ascertain from the children themselves whether they have some
knowledge of this admirable Sacrament and whether they desire to
receive it." (Catechism of the Council of Trent)
"Can. 860 The obligation of the precept of receiving
Communion that binds those below the age of puberty falls
especially on those who are bound to have their care, that is,
parents, guardians, confessors, teachers, and pastors." (1917
Code of Canon Law)
"Can. 914 It is primarily the duty of parents and those
who take the place of parents, as well as the duty of pastors, to
take care that children who have reached the use of reason are
prepared properly and, after they have made sacramental
confession, are refreshed with this divine food as soon as
possible. It is also the duty of the pastor to exercise vigilance
so that children who have not attained the use of reason or whom
he judges to be insufficiently disposed do not approach holy
communion." (1983 Code of Canon Law)
"Can. 913 §1 For holy communion to be administered to
children, it is required that they have sufficient knowledge and
be accurately prepared, so that according to their capacity they
understand what the mystery of Christ means, and are able to
receive the Body of the Lord with faith and devotion. §2 The
blessed Eucharist may, however, be administered to children in
danger of death if they can distinguish the Body of Christ from
ordinary food and receive communion with reverence." (1983
Code of Canon Law)
Note that the obligation applies only to those
who have reached the age of reason:
"If any one saith that the communion of the Eucharist is
necessary for little children before they have arrived at years of
discretion; let him be anathema." (Council of Trent)
"But although this law, sanctioned by
the authority of God and of His Church, concerns all the faithful,
it should be taught that it does not extend to those who on
account of their tender age have not attained the use of reason.
For these are not able to distinguish the Holy Eucharist from
common and ordinary bread and cannot bring with them to this
Sacrament piety and devotion. Furthermore (to extend the precept
to them) would appear inconsistent with the ordinance of our Lord,
for He said: Take and eat - words which cannot apply to infants,
who are evidently incapable of taking and eating." (Catechism
of the Council of Trent)
* The obligation of receiving Holy Communion
does not extend to mentally handicapped persons who are incapable
of distinguishing the Real Presence of Christ in the Holy
Eucharist.
"Communion
must not be given to persons who are insane and incapable of
devotion. However, according to the decree of the Council of
Carthage, it may be administered to them at the close of life,
provided they have shown, before losing their minds, a pious and
religious disposition, and no danger, arising from the state of
the stomach or other inconvenience or disrespect, is likely."
(Catechism of the Council of Trent)
* Although the
faithful may only be obliged to receive Holy Communion a minimum
number of times per year, the Church strongly recommends frequent
reception of Holy Communion, even daily:
"Two sorts of persons ought to communicate often: the
perfect, to preserve perfection; and the imperfect, to arrive at
perfection." (St. Francis de Sales, Doctor of the Church)
"He who communicates (receives Holy Communion) most
frequently will be freest from sin, and will make farthest
progress in Divine Love." (St. Alphonsus Liguori, Doctor of
the Church)
"O my children, how beautiful will that soul be in
eternity, who makes frequent and good Communions!" (St. John
Vianney)
"If it is 'daily bread', why do you take it once a
year?...Take daily what is to profit you daily. Live in such a way
that you may deserve to receive it daily. He who does not deserve
to receive it daily, does not deserve to receive it once a
year." (St. Ambrose, Doctor of the Church)
"Communion is the life of your soul. If you were to eat
only one meal each week, would you survive? It's the same thing
with your soul: you must nourish your soul with the Holy
Eucharist. There is a beautiful table set up in front of us, with
great food on it. But sometimes we don't even bother to take
it!" (Bl. Brother Andre Bessette)
"Can. 863 Let the faithful be excited so that frequently,
even daily, they are refreshed by the Eucharistic bread according
to the norms given in the decrees of the Apostolic see; therefore
those at Mass, rightly disposed, should communicate not only
spiritually but also sacramentally by reception of the most Holy
Eucharist." (1917 Code of Canon Law)
"However, let not the faithful
imagine that it is enough to receive the body of the Lord once a
year only, in obedience to the decree of the Church. They should
approach oftener; but whether monthly, weekly, or daily, cannot be
decided by any fixed universal rule. St. Augustine, however, lays
down a most certain norm: Live in such a manner as to be able to
receive every day." (Catechism of the Council of Trent)
"But the chief aim of our efforts must be that the
frequent reception of the Eucharist may be everywhere revived
among Catholic peoples. For this is the lesson which is taught us
by the example, already referred to, of the primitive Church, by
the decrees of Councils, by the authority of the Fathers and of
the holy men in all ages. For the soul, like the body, needs
frequent nourishment; and the holy Eucharist provides that food
which is best adapted to the support of its life." (Pope Leo
XIII, "Mirae Caritatis", 1902 A.D.)
"It
will therefore be the duty of the pastor frequently to admonish
the faithful that, as they deem it necessary to afford daily
nutriment to the body, they should also feel solicitous to feed
and nourish the soul every day with this heavenly food. It is
clear that the soul stands not less in need of spiritual, than the
body of corporal food. Here it will be found most useful to recall
the inestimable and divine advantages which, as we have already
shown, flow from sacramental Communion. It will be well also to
refer to the manna, which was a figure (of this Sacrament), and
which refreshed the bodily powers every day. The Fathers who
earnestly recommended the frequent reception of this Sacrament may
also be cited. The words of St. Augustine, Thou sinnest daily,
receive daily, express not his opinion only, but that of all the
Fathers who have written on the subject, as anyone may easily
discover who will carefully read them." (Catechism of the
Council of Trent)
*
The Holy Eucharist must be received worthily by the faithful,
who must discern the Body and of the Lord.
"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)
"[F]or no
crime is there a heavier punishment to be feared from God than for
the unholy or irreligious use by the faithful of that which is
full of holiness, or rather which contains the very author and
source of holiness. This the Apostle wisely saw, and has openly
admonished us of it. For when he had declared the enormity of
their guilt who discerned not the body of the Lord, he immediately
subjoined: Therefore are there many infirm and weak among you, and
many sleep [that is, die]." (Catechism of the Council of
Trent)
"He who undertakes to receive Communion, without observing
the manner in which participation in the Body and Bloody of Christ
has been granted, derives no benefit therefrom; and he who
communicates unworthily is condemned." (St. Basil the Great,
Doctor of the Church)
"Augustine says
(Tractatus 62 in Joannis): 'Many receive
Christ's body unworthily; whence we are taught what need there is
to beware of receiving a good thing evilly ... For behold, of a
good thing, received evilly, evil is wrought'" (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
"Just as Judas to whom the Lord handed a morsel, furnished
in himself a place for the devil, not by receiving something
wicked but by receiving it wickedly, so too anyone who receives
the Sacrament of the Lord unworthily does not, because he himself
is wicked, cause the Sacrament to be wicked, or bring it about
that he receives nothing because he does not receive it unto
salvation. For it was the Body of the Lord and the Blood of the
Lord even in those to whom the Apostle said: 'Whoever eats and
drinks unworthily, eats and drinks judgment to himself.'"
(St. Augustine, Doctor of the Church, c. 400 A.D.)
"Think how indignant you are against the traitor, against
those who crucified Him. Take care, then, lest you too become
guilty of the Body and Blood of Christ. They slaughtered His most
holy body; but you, after such great benefits, receive Him into a
filthy soul. For it was not enough for Him to be made Man, to be
struck and to be slaughtered, but He even mingles Himself with us;
and this not by faith only, but even in every deed He makes us His
body [through holy
Communion]. How very pure, then, ought he not
be, who enjoys the benefit of this Sacrifice?" (St. John Chrysostom,
Doctor of the Church, c. 370 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)
"[T]he believer who receives the sacrament with
consciousness of sin, by receiving it unworthily despises the
sacrament, not in itself, but in its use. Hence the Apostle (1
Corinthians 11:29) in assigning the cause of this sin, says, 'not
discerning the body of the Lord,' that is, not distinguishing it
from other food: and this is what he does who disbelieves Christ's
presence in this sacrament." (St. Thomas Aquinas, Doctor of
the Church and "greatest theologian in the history of the
Church")
"The consequence to be drawn from this teaching is
evident; it is contained in these words of the apostle: 'Let a man
prove himself, and so let him eat of that bread and drink of the
chalice'. What could be more just, than that, having to be
initiated in so intimate a manner to the mystery of the redemption
and to contract so close a union with the divine Victim [Christ], we should
banish from our hearts sin and affection to sin? 'He that eateth
My Flesh and drinketh My Blood, abideth in Me, and I in Him,' says
our Lord (Jn. v. 57). Could there be a closer union? God and man
abiding in each other? Oh! How carefully ought we to purify our
soul, and render our will comfortable with the will of Jesus,
before approaching this divine banquet, to which He invites
us!" (Dom Gueranger)
"Very truly, the sacraments and the [Eucharistic]
Sacrifice of the Altar, being Christ's own actions, must be held
to be capable in themselves of conveying and dispensing grace from
the divine Head to the members of the Mystical Body. But if they
are to produce their proper effect, it is absolutely necessary
that our hearts be properly disposed to receive them. Hence the
warning of Paul the Apostle with reference to Holy Communion, 'But
let a man first prove himself; and then let him eat of this bread
and drink of the chalice.' This explains why the Church in a brief
and significant phrase calls the various acts of mortification,
especially those practiced during the season of Lent, 'the
Christian army's defenses.' They represent, in fact, the personal
effort and activity of members who desire, as grace urges and aids
them, to join forces with their Captain - 'that we may
discover...in our Captain,' to borrow St. Augustine's words, 'the
fountain of grace itself.' But observe that these members are
alive, endowed and equipped with an intelligence and will of their
own. It follows that they are strictly required to put their own
lips to the fountain, imbibe and absorb for themselves the
life-giving water, and rid themselves personally of anything that
might hinder its nutritive effect in their souls. Emphatically,
therefore, the work of redemption, which in itself is independent
of our will, requires a serious interior effort on our part if we
are to achieve eternal salvation." (Pope Pius XII,
"Mediator Dei", 1947 A.D.)
* Although the Holy Eucharist imparts
grace, one must be in a state of grace to receive It.
"No one who has a mortal sin
on his conscience shall dare receive the Holy Eucharist before
making a sacramental confession, regardless of how contrite he may
think he is. This holy council declares that this custom is to be
kept forever by all Christians." (Council of Trent)
"The Apostle says (1 Corinthians 11:29): 'He that eateth
and drinketh unworthily, eateth and drinketh judgment to himself.'
Now the gloss says on this passage: 'He eats and drinks unworthily
who is in sin, or who handles it irreverently.' Therefore, if
anyone, while in mortal sin, receives this sacrament, he purchases
damnation, by sinning mortally." (St. Thomas Aquinas, Doctor
of the Church and "greatest theologian in the history of the
Church")
"He who goes to Communion in mortal sin receives Jesus
Christ but not His grace; moreover, he commits a sacrilege and
renders himself deserving of sentence of damnation."
(Catechism of St. Pius X)
"He who receives Communion in mortal sin receives the Body
and Blood of Christ, but does not receive His grace, and he
commits a great sacrilege." (Baltimore Catechism)
"One who knows that he is in mortal sin must make a good
confession before going to Holy Communion, for even an act of
perfect contrition is not enough without confession to enable one
who is in mortal sin to receive Holy Communion properly."
(Catechism of St. Pius X)
"I
therefore desire to reaffirm that in the Church there remains in
force, now and in the future, the rule by which the Council of
Trent gave concrete expression to the Apostle Paul's stern warning
when it affirmed that, in order to receive the Eucharist in a
worthy manner, 'one must first confess one's sins, when one is
aware of mortal sin'." (Pope John Paul II, 2003 A.D.)
"Can. 856 No one burdened by mortal sin on his conscience,
no matter how contrite he believes he is, shall approach Holy
Communion without prior sacramental confession; but if there is
urgent necessity and a supply of ministers of confession is
lacking, he shall first elicit an act of perfect contrition."
(1917 Code of Canon Law)
"Can. 916 Anyone who is conscious of grave sin may not
celebrate Mass or receive the Body of the Lord without previously
having been to sacramental confession, unless there is a grave
reason and there is no opportunity to confess; in this case the
person is to remember the obligation to make an act of perfect
contrition, which includes the resolve to go to confession as soon
as possible." (1983 Code of Canon Law)
"Can. 11. If anyone says that faith alone is sufficient
preparation for receiving the sacrament of the most Holy
Eucharist: let him be anathema. And that so great a Sacrament may
not be unworthily received, and therefore unto death and
condemnation, this holy Council ordains and declares that
sacramental confession must necessarily be made beforehand by
those whose conscience is burdened by mortal sin, however contrite
they may consider themselves. If anyone moreover teaches the
contrary or preaches or obstinately asserts, or even publicly by
disputation shall presume to defend the contrary, by that fact
itself he is excommunicated." (Council of Trent, 1551 A.D.)
"To
receive plentifully the graces of Holy Communion it is not enough
to be free from mortal sin, but we should be free from all
affection to venial sin, and should make acts of faith, hope, and
love." (Baltimore Catechism)
"The heart which is preparing to receive the Holy
Eucharist should be like a crystal vase, filled with the purest
and most limpid water. We should not allow the slightest impure
atom to make its appearance." (St. Elizabeth Ann Seton)
"I
too raise my voice, I beseech, beg and implore that no one draw
near to this sacred table with a sullied and corrupt conscience.
Such an act, in fact, can never be called 'communion', not even
were we to touch the Lord's body a thousand times over, but
'condemnation', 'torment' and 'increase of punishment'." (St.
John Chrysostom, Doctor of the Church)
"To be in the grace of God means to have a pure conscience
and to be free from every mortal sin." (Catechism of St. Pius
X)
"When it is said that the Eucharist imparts grace,
pastors must admonish that this does not mean that the state of
grace is not required for profitable reception of this Sacrament.
For as natural food can be of no use to the dead, so in like
manner the sacred mysteries can evidently be of no avail to a soul
which lives not by the spirit. Hence this Sacrament has been
instituted under the forms of bread and wine to signify that the
object of its institution is not to recall the soul to life, but
to preserve its life. The reason, then, for saying that this
Sacrament imparts grace, is that even the first grace, with which
all should be clothed before they presume to approach the Holy
Eucharist, lest they eat and drink judgment to themselves (1 Cor.
xi. 30), is given to none unless they receive in wish and desire
this very Sacrament. For the Eucharist is the end of all the
Sacraments, and the symbol of unity and brotherhood in the Church,
outside which none can attain grace." (Catechism of the
Council of Trent)
"If it is unbeseeming for any one to approach to any of
the sacred functions, unless he approach holily; assuredly, the
more the holiness and divinity of this heavenly sacrament are
understood by a Christian, the more diligently ought he to give
heed that he approach not to receive it but with great reverence
and holiness, especially as we read in the Apostle those words
full of terror; He that eateth and drinketh unworthily, eateth and
drinketh judgment to himself. Wherefore, he who would communicate,
ought to recall to mind the precept of the Apostle; Let a man
prove himself. Now ecclesiastical usage declares that necessary
proof to be, that no one, conscious to himself of mortal sin, how
contrite soever he may seem to himself, ought to approach to the
sacred Eucharist without previous sacramental confession. This the
holy Synod hath decreed is to be invariably observed by all
Christians, even by those priests on whom it may be incumbent by
their office to celebrate, provided the opportunity of a confessor
do not fail them; but if, in an urgent necessity, a priest should
celebrate without previous confession, let him confess as soon as
possible." (Council of Trent, 1551 A.D.)
"Our Savior's washing the feet of His disciples before
permitting them to partake of His divine mystery, conveys an
instruction to us. The apostle has just been telling us, that we
should prove ourselves: and here we have Jesus saying to His
disciples: you are clean. It is true, He adds: but not all: just
as the apostle assures us, that there are some who render
themselves guilty of the Body and Blood of the Lord. God forbid we
should ever be of this number! Let us prove ourselves; let us
sound the depths of our conscience, before approaching the holy
Table. Mortal sin, and the affection to mortal sin, would change
the Bread of Life into a deadly poison for our souls. But if
respect for the holiness of God, who is about to enter within us
by holy Communion, should make us shudder at the thought of
receiving Him in the state of mortal sin which robs the soul of
the image of God and gives her that of Satan, ought not that same
respect to urge us to purify our souls from venial sins, which dim
the beauty of grace? He, says our Savior, that is washed needed
not but the wash his feet. The feet are those earthly attachments,
which so often lead us to the brink of sin. Let us watch over our
senses, and the affections of our hearts. Let us wash away these
stains by a sincere confession, by penance, by sorrow, and by
humility; that thus we may worthily receive the adorable
Sacrament, and derive from it the fullness of its power and
grace." (Dom Gueranger)
*
Since "Holy Communion is the receiving of the Body and Blood of
Christ" (Baltimore Catechism), it is clear that those receiving
Holy Communion must be properly prepared.
"We now come to point out the manner in which the faithful
should be previously prepared for sacramental Communion. To
demonstrate the great necessity of this previous preparation, the
example of the Savior should be adduced. Before He gave to His
Apostles the Sacrament of His precious Body and Blood, although
they were already clean, He washed their feet to show that we must
use extreme diligence before Holy Communion in order to approach
it with the greatest purity and innocence of soul. In the next
place, the faithful are to understand that as he who approaches
thus prepared and disposed is adorned with the most ample gifts of
heavenly grace; so, on the contrary, he who approaches without
this preparation not only deserves from it no advantage, but even
incurs the greatest misfortune and loss. It is characteristic of
the best and most salutary things that, if seasonably made use of,
they are productive of the greatest benefit; but if employed out
of time, they prove most pernicious and destructive. It cannot,
therefore, excite our surprise that the greatest and exalted gifts
of God, when received into a soul properly disposed, are of the
greatest assistance towards the attainment of salvation; while to
those who receive them unworthily, they bring with them eternal
death. Of this the Ark of the Lord affords a convincing
illustration. The people of Israel possessed nothing more precious
and it was to them the source of innumerable blessings from God;
but when the Philistines carried it away, it brought on them a
most destructive plague and the heaviest calamities, together with
eternal disgrace. Thus also food when received from the mouth into
a healthy stomach nourishes and supports the body; but when
received into an indisposed stomach, causes grave
disorders." (Catechism of the Council of Trent)
"The sacrament of the Eucharist produces its marvelous
effects in us when it is received with the requisite
dispositions" (Catechism of St. Pius X)
"But
whereas the Sacraments of the New Law, though they take effect ex
opere operato, nevertheless produce a greater effect in proportion
as the dispositions of the recipient are better; therefore, care
is to be taken that Holy Communion be preceded by serious
preparation, and followed by a suitable thanksgiving according to
each one's strength, circumstances, and duties."
(Congregation of the Holy Council, December 20th, 1905 A.D.)
Q.
"How should we be prepared in order to receive Holy Communion?" A.
"We should be in the state of grace, should be fasting, and should
be devout." (Catechism of St. John Neumann)
* The first preparation to be made for those
receiving Holy Communion is to distinguish the true Body & Blood
of the Lord.
"The first preparation, then, which the faithful should
make, is to distinguish table from table, this sacred table from
profane tables, this celestial bread from common bread. This we do
when we firmly believe that there is truly present the body and
bloody of the Lord, of Him whom the Angels adore in heaven at
whose nod the pillars of heaven fear and tremble, of whose glory
the heavens and earth are full. This is to discern the body of the
Lord in accordance with the admonition of the Apostle." (Catechism of the Council of Trent)
"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 his 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)
"Augustine says on Psalm 99:5: 'Let no one eat Christ's
flesh, except he first adore it.'" (St. Augustine, Doctor of
the Church)
* Those receiving Holy Communion must
also make other preparations. For example:
"Another
very necessary preparation is to ask ourselves if we are at peace
with and sincerely love our neighbor. If, therefore, thou offerest
thy gift at the altar, and there rememberest that thy brother hath
anything against thee, leave there thy offering before the altar,
and go first to be reconciled to thy brother, and then coming thou
shalt offer thy gift." (Catechism of the Council of Trent)
"We should, in the next place,
carefully examine whether our consciences be defiled by mortal
sin, which has to be repented of, in order that it may be blotted
out before Communion by the remedy of contrition and confession.
The Council of Trent has defined that no one conscious of mortal
sin and having an opportunity of going to confession, however
contrite he may deem himself, is to approach the Holy Eucharist
until he has been purified by sacramental confession."
(Catechism of the Council of Trent)
"We
should also reflect in the silence of our own hearts how unworthy
we are that the Lord should bestow on us this divine gift, and
with the centurion of whom our Lord declared that he found not so
great faith in Israel, we should exclaim from our hearts: Lord, I
am not worthy that thou shouldst enter under my roof."
(Catechism of the Council of Trent)
"We
should also put the question to ourselves whether we can truly say
with Peter: Lord, thou knowest that I love thee, and should
recollect that he who sat down at the banquet of the Lord without
a wedding garment was cast into a dark dungeon and condemned to
eternal torments." (Catechism of the Council of Trent)
"Preparation before Communion consists in meditating
for some time on Whom we are about to receive, and on who we are;
and in making acts of faith, hope, charity, contrition, adoration,
humility, and desire to receive Jesus Christ." (Catechism of
St. Pius X)
* Also,
certain bodily preparations (e.g. fasting, continence) must be
made by those receiving Holy Communion. For example:
"Our preparation should not, however,
be confined to the soul; it should also extend to the body. We are
to approach the Holy Table fasting, having neither eaten nor drunk
anything at least from the preceding midnight until the moment of
Communion." (Catechism of the Council of Trent)
[Note:
This time period has since been relaxed (the 1983 Code of Canon
law states a minimum of one hour).]
"Before communion there is required a natural fast which
is broken by taking the least thing by way of food or drink."
(Catechism of St. Pius X)
"To make a good Communion, it is necessary to be in the
state of grace and to be fasting from food and all drinks, except
water (unless exempted)." (Baltimore Catechism)
"The
fast necessary for Holy Communion is to abstain from all food,
beverages, and alcoholic drinks for [the prescribed time period -
i.e. 1 hour] before Holy Communion. Water may be taken at any
time. The sick may take food, non-alcoholic drinks and medicine up
to Communion time." (Baltimore Catechism)
"Augustine says
(Responsionum ad Januarius, Ep. 54): 'It
has pleased the Holy Ghost that, out of honor for this great
sacrament, the Lord's body should enter the mouth of a Christian
before other foods.'" (St. Thomas Aquinas, Doctor of the
Church and "greatest theologian in the history of the
Church")
"It is
not, however, lawful to consecrate or partake of the Eucharist
after eating or drinking, because, according to a custom wisely
introduced by the Apostles, as ancient writers have recorded, and
which has ever been retained and preserved, Communion is received
only by persons who are fasting." (Catechism of the Council
of Trent)
"Can. 919 §1 Whoever is to receive the blessed Eucharist
is to abstain for at least one hour before holy communion from all
food and drink, with the sole exception of water and medicine. §2
A priest who, on the same day, celebrates the blessed Eucharist
twice or three times may consume something before the second or
third celebration, even though there is not an hour's interval.
§3 The elderly and those who are suffering from some illness, as
well as those who care for them, may receive the blessed Eucharist
even if within the preceding hour they have consumed
something." (1983 Code of Canon Law)
"The dignity of so great a Sacrament
also demands that married persons abstain from the marriage debt
for some days previous to Communion. This observance is
recommended by the example of David, who, when about to receive
the show-bread from the hands of the priest, declared that he and
his servants had been clean from women for three days."
(Catechism of the Council of Trent)
Note
that the fast is not broken by certain items such as
particles between the teeth and medicine:
"If one were to swallow a particle that had remained
between the teeth, or a drop of water while washing, he might
still go to Communion, because in both cases these things would
either not be taken as food or drink, or they would have already
lost the nature of either." (Catechism of St. Pius X)
"Medicine does not break the fast; food taken during the
prescribed time before Communion breaks the fast." (Baltimore
Catechism)
Also
note that the sick and those in danger of death are not obliged
to fast:
"Any one in danger of death is allowed to receive Holy
Communion when not fasting or when it is necessary to save the
Blessed Sacrament from insult or injury." (Baltimore
Catechism)
"To go to Communion after having broken the fast is
permitted to the sick, who are in danger of death, and to those
who on account of prolonged illness have received a special
dispensation from the Pope. Communion given to the sick in danger
of death is called Viaticum, because it supports them on their way
from this life to eternity." (Catechism of St. Pius X)
"Nevertheless the sick are exempted from this general
rule, for they should be given Communion at once, even after food,
should there be any doubt as to their danger, lest they die
without Communion, because necessity has no law. Hence it is said
in the Canon de Consecratione: 'Let the priest at once take
Communion to the sick person, lest he die without
Communion.'" (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
Note:
Click
here for more on Viaticum
If the necessary fast is broken, a person should
not receive Holy Communion.
"A
person who through forgetfulness or any other cause has broken the
fast necessary for Holy Communion, should again fast and receive
Holy Communion the following morning if possible, without
returning to confession. It is not a sin to break one's fast, but
it would be a mortal sin to receive Holy Communion after knowingly
breaking the fast necessary for it." (Baltimore Catechism)
* Those in a state of grace should not
let their unworthiness keep them from Holy Communion
"Go,
then, to Communion, my children; go to Jesus with love and
confidence; go and live upon Him, in order to live for Him! Do not
say that you have too much to do. Has not the Divine Savior said,
'Come to Me, all you that labor and are burdened, and I will
refresh you'? Can you resist an invitation so full of love
and tenderness? Do not say that you are not worthy of it. It is
true, you are not worthy of it; but you are in need of it. If Our
Lord had regarded our worthiness, He would never have instituted
His beautiful Sacrament of love: for no one in the world is worthy
of it, neither the saints, nor the angels, nor the archangels, nor
the Blessed Virgin; but He had in view our needs, and we are all
in need of it. Do not say that you are sinners, that you are too
miserable, and for that reason you do not dare to approach it. I
would as soon hear you say that you are very ill, and therefore
you will not take any remedy, nor send for the physician."
(Catechism of the Cure of Ars)
* Conditions
/ dispositions necessary for a good
Communion:
"To make a good communion three conditions are necessary:
(1) To be in the grace of God ('To be in the grace of God means to
have a pure conscience and to be free from every mortal sin.'); (2) To be fasting [according to the
regulations of the Church]; (3) To know what we are about
to receive, and to approach Holy Communion devoutly ('To receive
Holy Communion with devotion means to approach Holy Communion with
humility and modesty in person and dress; and to make a
preparation before, and an act of thanksgiving after, Holy
Communion')"
(Catechism of St. Pius X)
"The right dispositions for the Holy Eucharist are: (1) To know what the
Holy Eucharist is; (2) To be in a state of grace, and (3) - except in
special
cases of sickness - to be fasting [for the prescribed period]." (Baltimore Catechism)
* When
unable to receive the Holy Eucharist, we should make a 'spiritual
communion'
"When
we cannot come to church, let us turn towards the tabernacle: a
wall cannot separate us from the good God; let us say five Paters
and five Aves (Our Father & Hail Mary prayers) to make a spiritual communion." (Catechism of
the Cure of Ars)
"Spiritual
Communion is a great desire to be united sacramentally with Jesus
Christ. saying, for example: 'My Lord Jesus Christ, I desire with
my whole heart to be united with Thee now and forever;' and then
make the same acts that are to be made before and after
sacramental Communion." (Catechism of St. Pius X)
"A spiritual communion is an earnest desire to receive
Communion in reality, by which desire we make all preparations and
thanksgivings that we would make in case we really received the
Holy Eucharist. Spiritual Communion is an act of devotion that
must be pleasing to God and bring us blessings from Him."
(Baltimore Catechism)
Note:
Try
here for spiritual communion prayers. Try
here for printable spiritual communion prayer.
*
We should arrive early and prepare properly for the Holy Sacrifice of
the Mass.
"We
ought always to devote at least a quarter of an hour to preparing
ourselves to hear Mass well; we ought to annihilate ourselves
before God, after the example of His profound annihilation in the
Sacrament of the Eucharist; and we should make our examination of
conscience, for we must be in a state of grace to be able to
assist properly at Mass. If we knew the value of the holy
Sacrifice of the Mass, or rather if we had faith, we should be
much more zealous to assist at it." (Catechism of the Cure of
Ars)
Note:
Try
here for Mass prayers
*
During Mass, we should...
"We should assist at Mass with great interior recollection
and piety, and with every outward mark of respect and devotion." (Baltimore Catechism)
"The best manner of hearing Mass is to offer it to God
with the priest for the same purpose for which it is said, to
meditate of Christ's sufferings and death, and to go to Holy
Communion [if properly disposed]." (Baltimore Catechism)
Q.
"What should we do during the Sacrifice of the Mass?" A." In union with the priest we should offer Jesus Christ to His heavenly Father."
(Catechism of St. John Neumann)
Q
"Of what should we especially think during the Holy Sacrifice of the Mass?"
A. "Of the sufferings and the death of Jesus Christ."
(Catechism of St. John Neumann)
"To assist at Holy Mass well and profitably two things are
necessary: (1) Modesty of person ['Modesty of person consists especially in being modestly
dressed, in observing silence and recollection and, as far as
possible, in remaining kneeling, except during the time of the two
Gospels which are heard standing.' (Catechism of St. Pius X)] and (2) Devotion of heart."
(Catechism of St. Pius X)
"In hearing Holy Mass the best way to practice true
devotion is the following: (1) From the very beginning to unite
our intention with that of the priest, offering the Holy Sacrifice
to God for the ends for which it was instituted. (2) To accompany
the priest in each prayer and action of the Sacrifice. (3) To
meditate on the passion and death of Jesus Christ and to heartily
detest our sins, which have been the cause of them. (4) To go to
Communion, or at least to make a spiritual Communion while the
priest communicates." (Catechism of St. Pius X)
In addition, we should
keep in mind the great reverence due this incomparable Sacrament:
"Reverence, therefore, reverence this table, of which we
all are communicants! Christ, slain for us, the Sacrificial Victim
who is placed thereon!" (St. John Chrysostom, Doctor of the
Church, c. 392 A.D.)
"Therefore, kissing your feet and with all that love of
which I am capable, I implore all of you brothers to show all
possible reverence and honor to the most holy Body and Blood of
our Lord Jesus Christ in Whom that which is in the heavens and on
the earth is brought to peace and is reconciled to the
all-powerful God (cf. Col. 1:20)." (St. Francis of Assisi)
"And it is fitting, indeed in this age it is specially
important, that by means of the united efforts of the devout, the
outward honor and the inward reverence paid to this Sacrifice
should be alike increased. Accordingly it is our wish that its
manifold excellence may be both more widely known and more
attentively considered." (Pope Leo XIII, "Mirae
Caritatis", 1902 A.D.)
"Certainly, then, the more a Christian is aware of the
holiness and the divinity of this heavenly Sacrament [of the
Eucharist], the more careful he should be not to receive it
without great reverence and sanctity, especially since we read in
the Apostle the fearful words: 'He who eats and drinks unworthily,
without distinguishing the body of the Lord, eats and drinks
judgment to himself' (1 Cor. 11:29)" (Council of Trent)
"The Sacrifice of the Mass is truly the Sacrifice of
Calvary made present among us, a sacrifice at which we should dare
to be present only in a spirit of the utmost reverence and the
most abject humility, conscious of our unworthiness in the
presence of the all-holy God." (Davies)
"If there is anything divine
among man's possessions which might excite the envy of the
citizens of heaven (could they ever be swayed by such a passion),
this is undoubtedly the Most Holy Sacrifice of the Mass, by means
of which men [e.g. priests], having before their eyes, and taking into their hand
the very Creator of heaven and earth, experience, while still on
earth, a certain anticipation of heaven. How keenly, then, must
mortals strive to preserve and protect this inestimable privilege
with all due worship and reverence, and be ever on their guard
lest their negligence offend the angels who vie with them in eager
adoration!" (Pope Urban VIII)
"What great care is to be taken, that the sacred and holy
Sacrifice of the Mass be celebrated with all religious service and
veneration, each one may easily imagine, who considers, that, in
holy writ, he is called accursed, who doth the work of God
negligently; and if we must needs confess, that no other work can
be performed by the faithful so holy and divine as this tremendous
mystery itself, wherein that life-giving Victim [Christ], by which we were
reconciled to the Father, is daily immolated on the altar by
priests, it is also sufficiently clear, that all industry and
diligence is to be applied to this end, that it be performed with
the greatest possible inward cleanness and purity of heart, and
outward show of devotion and piety." (Council of Trent, 1562 A.D.)
"[W]e on our part are bound to show to God, as our Lord,
the highest reverence, and, as He is our greatest benefactor, the
deepest gratitude. But how many are there who at the present day
acknowledge and discharge these duties with full and exact
observance? In no age has the spirit of contumacy and an attitude
of defiance towards God been more prevalent than in our own; an
age in which that unholy cry of the enemies of Christ: 'We will
not have this man to rule over us' (Luke xix., 14), makes itself
more and more loudly heard, together with the utterance of that
wicked purpose: 'let us make away with Him'; nor is
there any motive by which many are hurried on with more passionate
fury, than the desire utterly to banish God not only from the
civil government, but from every form of human society. And
although men do not everywhere proceed to this extremity of
criminal madness, it is a lamentable thing that so many are sunk
in oblivion of the divine Majesty and of His favors, and in
particular of the salvation wrought for us by Christ. Now a remedy
must be found for this wickedness on the one hand, and this sloth
on the other, in a general increase among the faithful of fervent
devotion towards the Eucharistic Sacrifice, than which nothing can
give greater honor, nothing be more pleasing, to God. For it is a
divine Victim [Christ] which is here immolated; and accordingly through
this Victim [Christ] we offer to the most blessed Trinity all that honor
which the infinite dignity of the Godhead demands; infinite in
value and infinitely acceptable is the gift which we present to
the Father in His only-begotten Son; so that for His benefits to
us we not only signify our gratitude, but actually make an
adequate return." (Pope Leo XIII, "Mirae Caritatis",
1902 A.D.)
Further, we should remember that...
"There is indeed nothing which is more contrary to, or bad
for, church discipline, than negligently and disrespectfully to
carry out liturgical worship." (Pope Benedict XIV)
"Greater devotion is required in this sacrament than in
the others, for the reason that the entire Christ is contained
therein." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
We
should have the proper frame of mind: "When you hear Mass, do you come in the same frame of mind
as the Blessed Virgin at Calvary? Because it is the same God, and
the same Sacrifice." (St. John Vianney)
We
should focus on the priest (who is in the place of Christ) during
Mass, not on our neighbors. Remember that no time is more
advantageous for the gaining of graces.
We
should be humble: "With what humility should we assist at Mass, if we
realized that our guardian angel was kneeling beside us, prostrate
before the majesty of God! With what eagerness should we not ask
him to offer our prayers to Jesus Christ!" (St. John Vianney)
"It is, therefore, desirable, Venerable Brethren, that all
the faithful should be aware that to participate in the
Eucharistic Sacrifice is their chief duty and supreme dignity, and
that not in an inert and negligent fashion, giving way to
distractions and day-dreaming, but with such earnestness and
concentration that they may be united as closely as possible with
the High Priest, according to the Apostle, 'Let this mind be in
you which was also in Christ Jesus.' And together with Him and
through Him let them make their oblation, and in union with Him
let them offer up themselves." (Pope Pius XII, "Mediator
Dei", 1947 A.D.)
We
should not become distracted or distract others from the reality of
the Holy Sacrifice of the Mass as the re-presentation of Calvary.
Note that it is not necessary (and may be positively wrong) to engage in
actions at church that distract you from the Lord (e.g.
hand-holding or other physical contacts with one's neighbor that
are not strictly necessary). You may engage in such actions, as
appropriate, after Mass outside of the church.
[Note: The 'kiss of
peace' of old was for those who were in the peace of Christ. There
is no true peace of Christ for those who violate Christ's law
(e.g. those engaging in contraception, divorce, abortion, etc.,
those failing to believe in the Real Presence, etc.). Therefore,
to indiscriminately offer a 'kiss of peace' to those opposed to
Christ's peace is certainly most unsuitable. This is why some
traditional Catholics prefer to kneel and adore the Holy Eucharist
during a prescribed 'kiss of peace' rather than engage in such
activities. Traditional Catholics also tend to engage in silent
prayer while others exchange distracting 'greetings' that take
one's focus off of Christ.]
We
should attend Mass properly dressed. The dress of many persons
today is thoroughly inappropriate and scandalous and should be
corrected by priests. Remember that in Scripture the man who
wasn't wearing a proper garment was thrown out. Proper Church clothing
is
modest, and should not be tight-fighting or clingy. Bathing suits,
shorts, halter tops, and t-shirts are unsuitable attire, as are
sleeveless dresses, low cut tops, skirts above the knees, tops
exposing the stomach or back, clothes with advertising or logos,
see-thru clothing, suggestive clothing, etc. (If you cannot afford
appropriate attire, contact a good Catholic charity for assistance
in obtaining proper church clothing.) One should keep in mind the
following admonitions regarding proper dress:
"Give
to the LORD the glory due his name! Bring gifts, and enter his
presence; worship the LORD in holy attire. Tremble before him, all
the earth; he has made the world firm, not to be moved." (1
Chron. 16:29-30)
"The
dress of the body should not discredit the good of the soul."
(St. Cyprian)
"A
person who is about to make a request to a secular prince takes
pains to compose himself and his words by decent dress, becoming
gesture, regulated speech and close attention of mind. How much
more careful ought he to be in all these things when he is about
to pray to almighty God in a sacred place!" (Council of
Basel)
"One
cannot sufficiently deplore the blindness of so many women of
every age and condition; made foolish by desire to please, they do
not see to what a degree the indecency of their clothing shocks
every honest man, and offends God. Most of them would formerly
have blushed for such apparel as for a grave fault against
Christian modesty; now it does not suffice for them to exhibit
themselves on the public thoroughfares; they do not fear to cross
the threshold of the Churches to assist at the Holy Sacrifice of
the Mass, and even to bear the seducing food of shameful passions
to the Eucharistic Table where one receives the heavenly Author of
purity. And We speak not of those exotic and barbarous dances
recently imported into fashionable circles, one more shocking than
the other; one cannot imagine anything more suitable for banishing
all the remains of modesty." (Pope Benedict XV)
"Women
must be decently dressed, especially when they go to church. The
parish priest may, with due prudence, refuse them entrance to the
church and access to the reception of the Sacraments, each and
every time that they come to the church immodestly dressed." (General
Pastoral Directive, 20th Century A.D.)
"Similarly,
(too,) women should adorn themselves with proper conduct, with
modesty and self-control, not with braided hairstyles and gold
ornaments, or pearls, or expensive clothes, but rather, as befits
women who profess reverence for God, with good deeds." (St.
Paul, 1 Tm. 2:9-10)
Note:
Try
here for more on modesty in dress.
Women
of all ages are encouraged to wear a head covering as directed by
St. Paul in the Bible (see 1 Cor. 11:4-16).
"But
any woman who prays or prophesies with her head unveiled brings
shame upon her head, for it is one and the same thing as if she
had had her head shaved. For if a woman does not have her head
veiled, she may as well have her hair cut off. But if it is
shameful for a woman to have her hair cut off or her head shaved,
then she should wear a veil. A man, on the other hand, should not
cover his head, because he is the image and glory of God, but
woman is the glory of man. For man did not come from woman, but
woman from man; nor was man created for woman, but woman for man;
for this reason a woman should have a sign of authority on her
head, because of the angels." (St. Paul, 1 Cor. 11:5-10)
[Note: See Resources
for printable flier on this topic]
We
should not talk in church. As the maxim goes: "Silence is Golden in the House
of the Lord". Note that this includes the time before and
after Mass as well as all other times outside of Mass (most especially
during Eucharistic Adoration and Confession).
"Nothing
so becomes a church as silence and good order. Noise belongs to
theatres, and baths, and public processions, and market-places:
but where doctrines, and such doctrines, are the subject of
teaching, there should be stillness, and quiet, and calm
reflection, and a haven of much repose." (St. John
Chrysostom, Doctor of the Church)
"Let
all mortal flesh be silent, standing there...in fear and
trembling; for the King of kings, the Lord of lords, Christ our
God is about to be sacrificed and to be given as food to the
faithful." (St. James)
"Silence
in the presence of the Lord GOD!" (Zeph. 1:7)
"But
the LORD is in his holy temple; silence before him, all the
earth!" (Hab. 2:20)
"When
you are before the altar where Christ reposes, you ought no longer
to think that you are amongst men; but believe that there are
troops of angels and archangels standing by you, and trembling
with respect before the sovereign Master of Heaven and earth.
Therefore, when you are in church, be there in silence, fear, and
veneration." (St. John Chrysostom, Doctor of the Church)
"The
worship rendered by the Church to God must be, in its entirety,
interior as well as exterior... But the chief element of divine
worship must be interior" (Pope Pius XII, Mediator Dei)
Talkative
women should take special note of St. Paul's admonition in 1 Cor.
14:33-37:
"...As
in all the churches of the holy ones, women should keep silent in
the churches, for they are not allowed to speak, but should be
subordinate, as even the law says. But if they want to learn
anything, they should ask their husbands at home. For it is
improper for a woman to speak in the church.... what I am writing
to you is a commandment of the Lord." (St. Paul, 1 Cor.
14:33-37) [Note:
See Resources
for printable flier on this topic]
Adopt an attitude of piety, humility, and reverence while
in church.
"[You
should approach more reverently than if you] were about to
approach all the rulers in the whole world seated together in one
place." (St. Thomas More)
"But,
assuredly, all of the duties which man has to fulfill, that
without doubt, is the chiefest and holiest which commands him to
worship God with devotion and piety." (Pope Leo XIII)
"Holy
things must be treated in a holy way and this sacrifice is the
most holy of all things." (Council of Trent)
"The
LORD'S eyes are upon the reverent" (Ps. 33:18)
"Keep
my sabbaths, and reverence my sanctuary. I am the LORD."
(Lev. 26:2)
"[E]xternal
actions are signs of internal reverence" (St. Thomas Aquinas,
Doctor of the Church and "greatest theologian in the history
of the Church")
"Among
sins opposed to religion, the more grievous is that which is the
more opposed to the reverence due to God." (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
"[T]he
end of religion is to pay reverence to God. Wherefore whatever
pertains directly to irreverence for God is opposed to
religion." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
We
should never leave Mass early. Remember that the first person to leave Mass
early was Judas. [Note: Unfortunately, however, there may be
situations (e.g. cases of extreme abuse - such as the intentional
use of invalid materials, the pseudo-consecration by those not in
Holy Orders, etc.), where it may be appropriate or necessary to
walk out. Contact appropriate Church authorities for further
assistance.]
* The Mass is the most suitable time to pray for both living
and dead: "Yes it is advisable to pray for others while assisting at
Mass; nay more, the time of Holy Mass is the most suitable of all
times to pray for the living and the dead." (Catechism of St.
Pius X). Note that one is especially united with Christ after Holy
Communion.
*
It is acceptable to pray the Rosary during Mass (however, one
should be quiet with one's beads and prayers so as not to distract
others):
"So varied and diverse are men's talents and characters
that it is impossible for all to be moved and attracted to the
same extent by community prayers, hymns and liturgical services.
Moreover, the needs and inclinations of all are not the same, nor
are they always constant in the same individual. Who, then, would
say, on account of such a prejudice, that all these Christians
cannot participate in the Mass nor share its fruits? On the
contrary, they can adopt some other method which proves easier for
certain people; for instance, they can lovingly meditate on the
mysteries of Jesus Christ or perform other exercises of piety or
recite prayers which, though they differ from the sacred rites,
are still essentially in harmony with them." (Pope Pius XII,
"Mediator Dei", 1947)
"The recitation of the Rosary and other prayers during
Mass does not prevent us from hearing it with profit, provided we
try as far as possible to follow the parts of the Holy Sacrifice
[of the Mass]." (Catechism of St. Pius X)
*
When the sacred Host is elevated during the Consecration, say silently
(and with conviction) "My Lord and My God". Historically, indulgences have
been attached to this practice.
"All those are damned who see the Sacrament of the Body of
Christ on the altar in the form of bread and wine by the words of
our Lord in the hands of the priest, yet do not see or believe in
spirit and in God that this is really the most holy Body and Blood
of our Lord Jesus Christ." (St. Francis of Assisi)
* Holy Communion must be received
reverently and consumed in a proper
manner.
"We should try to swallow the sacred Host as soon as
possible, and we should avoid spitting for some time."
(Catechism of St. Pius X)
"If the sacred Host should cling to the palate it should
be removed with the tongue, but never with the finger"
(Catechism of St. Pius X)
"[T]hey should receive the Body and Blood of our Lord
Jesus Christ with great humility and reverence, remembering what
the Lord says: Whoever eats and drinks my blood has eternal life
(cf. Jn. 6:55) and: Do this in memory of me (Lk. 22:19)."
(St. Francis of Assisi)
"[The Eucharistic Bread] which is broken on our altars,
offered to us as wayfarers along the paths of the world, is Panis
Angelorum, the Bread of Angels, which cannot be approached except
with the humility of the centurion in the Gospel: 'Lord, I am not
worthy to have you come under my roof ' (Mt 8:8; Lk 7:6)."
(Pope John Paul II, 2003 A.D.)
"When
receiving Holy Communion we should be particular: (1) About the
respectful manner in which we approach and return form the altar;
(2) About our personal appearance, especially neatness and
cleanliness; (3) About raising our head, opening our mouth and
putting forth the tongue in the proper manner; (4) About
swallowing the Sacred Host; (5) About removing it carefully with
the tongue, in case it should stick to the mouth, but never with
the finger under any circumstances." (Baltimore Catechism)
"In
the act of receiving Holy Communion we should be kneeling, hold
our head slightly raised, our eyes modest and fixed on the sacred
Host, our mouth sufficiently open, and the tongue slightly out
over the lips." (Catechism of St. Pius X) [Note: This refers
to the traditional posture for receiving Holy Communion.
Modernists prefer for communicants to stand and receive Holy
Communion in the hand. Despite this, however, one should always
receive Holy Communion on the tongue, and the Vatican has stated
that those who kneel are not to be denied Holy Communion.]
"But always remember that the more you allow Mary to act
in your Communion, the more Jesus will be glorified; and you will
allow Mary to act for Jesus and Jesus to act in Mary in the
measure that you humble yourself and listen to them in peace and
in silence, without troubling yourself about seeing, tasting or
feeling; for the just man lives throughout on faith, and
particularly in Holy Communion, which is an action of faith: 'My
just man liveth by faith.' (Heb. 10:38).'" (St. Louis Marie
de Montfort)
*
Show
the utmost respect and honor for the Holy Eucharist. Remember,
you have the undeniable right to receive Holy
Communion on the tongue. Do not feel compelled to put the
Blessed Eucharist in your hand and self-communicate (one
should not consume the Bread of Life as one consumes fast
food!). Occasionally, a priest may be confused if few
parishioners take Holy Communion on the tongue - simply be
patient with the priest and remember that your right to
receive Holy Communion on the tongue cannot be disputed.
Be firm, but patient.
"Wherever
I go in the whole world, the thing that makes me the
saddest is watching people receive Communion in the
hand." (Mother Teresa)
Note:
Modernists / liberals ["the worst enemies of the Church" (Bl.
Pope Pius IX) and "the most pernicious of all the
adversaries of the Church" (Pope St. Pius X)] have
rejected the traditional practice of receiving Holy Communion only
from priests and have fostered the Protestant-inspired practice
of 'self-communicating' (instituted by the Protestant
'Reformers' to discourage belief in the Real Presence). The
indult to receive Holy Communion in the hand is a result of
their disobedience and has led to many abuses against the Holy
Eucharist. Contentious Catholics should follow the general
practice of the popes (Holy Communion administered to the
faithful on the tongue by priests) and reject the act of
self-communicating. It is your undeniable right to receive Holy
Communion on the tongue. Consistent with Catholic tradition,
Catholics should always do their utmost to receive the Holy
Eucharist only from the consecrated hands of a priest.
For more information, see below and try the Catholic
News/Current Issues section.
*
If at all possible, receive Holy Communion in a kneeling
position. Also, kneel after receiving Holy Communion (if you are
physically able). Also kneel during other appropriate points in
the Mass, regardless of what others may be doing. You are
responsible to God only for your own piety in worship.
"It
is, therefore, the keen desire of the Church that all of the
faithful kneel at the feet of the Redeemer to tell Him how much
they venerate and love Him." (Pope Pius XII, "Mediator
Dei")
"In
the name of Jesus every knee should bow, of those that are in
heaven, on earth, and under the earth" (St. Paul, Phil.
2:10)
"I
bend my knee to the Father of my Lord Jesus Christ, from whom all
paternity in heaven and on earth is named" (St. Paul, Eph.
3:14)
"Enter,
let us bow down in worship; let us kneel before the LORD who made
us." (Ps. 95:6)
"['The
Pharisee stood and prayed thus with himself, God, I thank you,
that I am not as other men are, extortioners, unjust, adulterers,
or even as this Publican.' (Lk. 18:11)] It is said 'standing,' to
denote his haughty temper. For his very posture betokens his
extreme pride." (St. Theophylact)
"But
as when the Body of our Lord lay in the sepulcher, Angels are said
to have stood by, so also at the time of consecration are they to
be believed to stand by the mysteries of Christ. Let us then after
the example of the devout women, whenever we approach the heavenly
mysteries because of the presence of the Angels, or from reverence
to the Sacred Offering, with all humility, bow our faces to the
earth, recollecting that we are but dust and ashes." (St.
Bede the Venerable, Doctor of the Church)
"But
what means His bending of knees? of which it is said, 'And he
kneeled down, and prayed'. It is the way of men to pray to their
superiors with their faces on the ground, testifying by the action
that the greater of the two are those who are asked. Now it is
plain that human nature contains nothing worthy of God's
imitation. Accordingly the tokens of respect which we evince to
one another, confessing ourselves to be inferior to our neighbors,
we have transferred to the humiliation of the Incomparable Nature.
And thus He who bore our sicknesses and interceded for us, bent
His knee in prayer, by reason of the man which He assumed, giving
us an example, that we ought not to exalt ourselves at the time of
prayer, but in all things be conformed to humility; for God
resists the proud, but gives grace to the humble." (St.
Gregory of Nyssa)
"Throughout
Scripture, lay people, prophets, and saints have prostrated
themselves or bowed down before God. Moses, Aaron, Abraham, and
Joshua are but a few of those who are shown to prostrate
themselves in the Bible. In the New Testament, the magi
prostrate in front of the infant Jesus, as does the man
tormented by unclean spirits, and as do the apostles at the
Transfiguration of Jesus. In Revelation, the heavenly beings
also prostrate... Jesus himself prostrates in prayer before his
Father. If you would bend your knee for an earthly king or
queen, how much more should you show reverence towards your Lord
and Creator!" (Flier: "Our Responsibilities in God's
House") [Note: Click here
for flier]
Note:
Modernists / liberals ["the worst enemies of the Church" (Bl.
Pope Pius IX) and "the most pernicious of all the
adversaries of the Church" (Pope St. Pius X)] have
rejected the traditional practice of kneeling for Holy
Communion. Know, therefore, that kneeling persons are not to be
denied Holy Communion because they are kneeling. Should this
occur, you should take the matter up with the proper Church
authorities.
Note:
Click
here for 'Kneeling / Prostrating / Bowing / Genuflecting'
Reflections (Church Talk Section)
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