Study text I, Holy communion : commentary on the instruction Immensae caritatis


BISHOPS’

COMMITTEE

ON

THE

LITURGY

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COMMUNION



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in 2016

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Study Text I

HOLY COMMUNION

Commentary on the Instruction

Immensae Caritatis

1973

Publications Office

UNITED STATES CATHDLIE EDNFERENEE
Washington. E.E. BDDQ5

rcti 1 y 1979

COUEGC U8RARY
VeHTtCAi: HLE



Contents

Page

Introduction 1

Instruction Immensae Caritatis : Facilitating

Sacramental Communion in Particular Circumstances 3

I Special Minister of Holy Communion 1

1

II Holy Communion Twice on The Same Day 1

8

III Eucharistic Fast for the Sick and the Aged 24

IV Reception of Communion in the Hand 27

Appendix: Rites Prepared by the Congregation

for Divine Worship 37

Copyright © 1973 by the Bishops’ Committee on the Liturgy
National Conference of Catholic Bishops

1312 Massachusetts Avenue N.W., Washington, D.C.
English translation of the

Rite for the Distribution of Communion to the Sick
Copyright © 1973, International Committee on English in the Liturgy, Inc.

All rights reserved. Printed in the United States of America



Introduction

This is the first of a series of study texts issued by the

Bishops’ Committee on the Liturgy. Intended primarily for

those who are deeply involved in pastoral liturgy, the series is

seen as an educational tool in the training everyone needs in the

developing field of liturgical celebration.

Study Text I addresses itself to the instruction, Immensae

Caritatis, issued by the Congregation for the Discipline of the

Sacraments on January 29, 1973, with the purpose of helping

the faithful in the reception of holy communion.

Brief and limited in scope, this document touches upon

some practical questions that had been under study for several

years. It follows like a corollary to the more comprehensive

instruction of 1967, Eucharisticum Mysterium—3. text which

deserves rereading and reflection.

Study Text I is designed to be a practical guide through the

new document. Immensae Caritatis. Historical background

traces out the old paths; signposts help to direct through the new

terrain.

In addition to the actual text of Immensae Caritatis this

booklet first offers a catechesis on the special minister of the

Eucharist—for those men and women who, while not instituted
as acolytes, are designated to assist priests and deacons in the

administration of communion. The texts of the rites for the

installation of such special ministers and for the giving of

communion by them are appended.

Two short sections of the study text describe in detail the
corresponding parts of Immensae Caritatis on the reception of

communion more than once a day and on the mitigated

eucharistic fast for the sick and aged.

1



Finally, a lengthy section treats the practice of communion

in the hand, not authorized at the present time for the dioceses

of the United States. Realizing that the practice will continue

to grow, the Congregation for the Sacraments has underscored

the need for reverence and for a thorough catechesis or instruc-

tion prior to its introduction. In this booklet the catechesis is

intended to explain the development historically and pastorally.

Questions about communion in the hand have been raised among

the faithful; they need to be carefully answered.

2



Instruction Immensae Caritatis;

Facilitating Sacramental

Communion in Particular

Circumstances

Christ the Lord has left to the Church, his Spouse, a testa-

ment of his immense love. The wonderful gift of the Eucharist,

which is the greatest gift of all, demands that this important

mystery should be increasingly better known and its saving power

more fully shared. With the intention of fostering devotion to the

Eucharist—the summit and center of Christian worship—the

Church, moved by pastoral zeal and concern, has issued suitable

laws and appropriate documents.

Present day conditions, however, demand that, while the

greatest reverence toward this Sacrament ’ is constantly main-

tained, easier access to holy communion should be made possible.

Thus the faithful, by sharing more fully in the fruits of the

sacrifice of the Mass, may dedicate themselves more readily and
effectively to God and to the good of the Church and of mankind.

First of all, provision must be made lest reception of com-

munion become impossible or difficult because of insufficient

ministers. The sick must not be deprived of spiritual consolation

by being impeded from receiving holy communion because of the

law of fast, which they may not be able to observe even though it
is already very moderate. Finally, it seems appropriate to deter-

mine in what circumstances the faithful who ask to receive sacra-
mental communion a second time on the same day may be per-
mitted fittingly to do so.

After study of the recommendations of certain episcopal

conferences, the following norms are issued:

1 . Special ministers for the distribution of holy communion.

3



2. Extension of the faculty to receive holy communion
twice on the same day.

3. Mitigation of the eucharistic fast for the sick and the
aged.

4. Piety and reverence to the Blessed Sacrament when the
Eucharist is placed in the hand of the faithful.

1

SPECIAL MINISTERS FOR
THE DISTRIBUTION

OF HOLY COMMUNION

There are various circumstances in which a lack of sufficient

ministers for the distribution of holy communion can occur:

—during Mass, because of the size of the congregation or a

particular difficulty in which a celebrant finds himself;

—outside Mass, when it is difficult because of distance to

take communion, especially viaticum, to the sick in danger of

death, or when the very number of the sick, especially in hospitals

and similar institutions, requires a number of ministers. So that

the faithful, who are in the state of grace and who with an upright
and pious disposition wish to share in the sacred banquet, may
not be deprived of this sacramental help and consolation, it has

seemed appropriate to the pope to establish special [“extra-

ordinary”] ministers, who may give holy communion to them-
selves and to other members of the faithful under the following

specific conditions:

I. Local ordinaries have the faculty to permit a qualified

person individually chosen as a special minister for a specific oc-

casion or for a time or, in case of necessity, in a permanent way,

or to give the Eucharist to himself or to other members of the

faithful or to take it to the sick who are confined to their homes.
This faculty may be used when

a) there is no priest, deacon, or acolyte;

b) these ministers are prevented from administering holy

communion because of another pastoral ministry or because of ill

health or advanced age;

c) the number of the faithful requesting holy com-

munion is such that the celebration of Mass or the distribution

of the Eucharist outside Mass would be unduly prolonged.

4



II. Local ordinaries also have the faculty to permit indi-

vidual priests exercising their sacred office to appoint a qualified

person to distribute holy communion on a specific occasion, in

cases of genuine need.

III. The above mentioned local ordinaries may delegate

these faculties to auxiliary bishops, episcopal vicars, and epis-

copal delegates.

IV. The qualified person to whom nos. I and II refer shall
be designated according to the following order: reader, student of

major seminary, male religious, woman religious, catechist, man

or woman. This order, however, may be changed according to

the prudent judgment of the local ordinary.

V. In oratories of religious communities of either sex the

office of distributing holy communion in the circumstances de-

scribed in no. I may properly be given to a male superior who

does not have major orders or to a woman superior or to their

respective vicars.

VI. If time permits, it is fitting that the qualified person in-

dividually chosen by the local ordinary for administering holy

communion, as well as the person appointed by a priest having

the faculty spoken of in no. II, should receive the mandate ac-

cording to the rite appended to this instruction; they are to dis-

tribute holy communion according to the liturgical norms.

Since these faculties are granted only for the spiritual good

of the faithful and for cases of genuine necessity, priests are to

remember that they are not thereby excused from the task of

distributing the Eucharist to the faithful who legitimately request
it, and especially not from giving communion to the sick.

The person who has been appointed to be a special minister

of holy communion must be duly instructed and should dis-

tinguish himself or herself by Christian life, faith, and morals:

striving to be worthy of this great office; cultivating devotion to

the holy Eucharist and acting as an example to the other faithful

by piety and reverence for this most holy Sacrament of the altar.

Let no one be chosen whose selection may cause scandal among
the faithful.

5



2

EXTENSION OF THE
FACULTY TO RECEIVE

HOLY COMMUNION TWICE
ON THE SAME DAY

According to the discipline now in force, the faithful are
permitted to receive holy communion a second time:

—on the evening of Saturday or of the day preceding a holy-
day of obligation, when they intend to fulfill the precept of assist-
ing at Mass, even though they have already received holy

communion in the morning of that same day;

'

—at the second Mass of Easter and at one of the Masses
celebrated on Christmas Day, even if they have already received

holy communion at the Mass of the Easter Vigil or at the
midnight Mass of Christmas; ^

—at the evening Mass of Holy Thursday, even if they have

received holy communion at the earlier chrism Mass/

In addition to these circumstances, there are similar occa-

sions which suggest that holy communion may fittingly be
received twice in the same day. It is thus necessary to determine

more precisely the reasons for the new faculty.

The norm which the Church, as a provident Mother, has

introduced according to venerable custom and included in canon

law by which the faithful are permitted to receive holy com-

munion only once a day remains intact. It is not permitted to be

set aside merely from motives of devotion. A simple desire for
repeated reception of holy communion should be answered by

explaining that the power of the Sacrament by which faith,

charity, and the other virtues are nourished, strengthened, and

expressed is the greater to the extent that one more devoutly

approaches the sacred table. ’ From the liturgical celebration

the faithful should go out to the works of charity, piety, and

apostolic action so that “they may hold fast by their conduct and
life to what they have received by faith and the Saerament.”

Special circumstances, however, can occur when the faith-

ful who have already received holy communion, or even priests

who have already celebrated Mass, may be present at a com-

munity celebration. They may receive holy communion again

in the following instances:

1. at those Masses in which the sacraments of baptism,

confirmation, anointing of the sick, orders, and matrimony are

celebrated, and at a Mass at which first communion is received;
^



2. at Masses at which a church or altar is consecrated; at

Masses of religious profession or for the conferring of a canoni-

cal mission;

3. at the following Masses for the dead: the funeral Mass,

the Mass celebrated after notification of death, the Mass on the

day of final burial, and the Mass on the first anniversary;

4. at the principal Mass celebrated in the cathedral or in

the parish on the feast of Corpus Christi and on the day of a

parochial visitation; at the Mass celebrated by the major superior

of a religious community on the occasion of a canonical visita-

tion, special meetings, or chapters;

5. at the principal Mass of a eucharistic or marian congress,

international or national, regional or diocesan;

6. at the principal Mass of any congress, sacred pilgrimage,

or preaching mission for the people;

7. in the administration of viaticum, in which communion

may also be given to the relatives and friends of the sick person.

8. Besides the cases mentioned above, local ordinaries may
also grant permission ad actum to receive holy communion twice

on the same day as often as they judge it truly justified by reason

of genuinely special circumstances, according to the norm of this

instruction.

First, a person to whom viaticum is administered in danger
of death is not bound by any law of fasting; this norm remains in
effect.^ Likewise in force is the concession already granted by

Pius XII whereby “the sick, even if not confined to bed, may take
non-alcoholic drinks and medicines in either liquid or solid form

before the celebration of Mass and the reception of the Eucharist

without any restriction of time,”

In the case of foods and drinks taken for the purpose of

nutrition, tradition is to be respected: the Eucharist should be

received, as Tertullian said, “before any food” so as to indicate

the excellence of the sacramental food.

3

MITIGATION OF THE
EUCHARISTIC FAST FOR
THE SICK AND THE AGED

In order to appreciate the dignity of the Sacrament and to

prepare with joy for the coming of the Lord, a time of silence

7



and recollection before the reception of holy communion is
appropriate. In the case of the sick, however, it will be a suffi-

cient sign of piety and reverence if, for a brief period of time,
they turn their minds to the greatness of the mystery. The period
of time of the eucharistic fast or abstinence from food and alco-

holic drink is reduced to approximately one quarter of an hour,

for the following persons:

1 . the sick in hospitals or in their own homes, even if they
are not confined to bed;

2. the faithful advanced in age who must remain at home
because of age or who are living in a home for the aged;

3. sick priests, even if not confined to bed, and elderly

priests, who wish to celebrate Mass or receive holy communion;

4. persons looking after the sick and the aged as well as

those relatives of the sick and aged wishing to receive holy com-

munion with them, whenever they are unable to observe the fast

of one hour without inconvenience.

4

PIETY AND REVERENCE TO
THE BLESSED SACRAMENT
WHEN THE EUCHARIST IS
PLACED ON THE HANDS

OF THE FAITHFUL

Since the instruction Memoriale Domini was published

three years ago, some episcopal conferences have sought the

faculty from the Apostolic See to allow the minister of holy

communion to place the eucharistic species in the hands of the

faithful. As that instruction recalled, “the precepts of the Church

and the documents of the Fathers amply testify that the deepest

reverence and the greatest prudence have been shown with regard

to the Holy Eucharist” “ and should continue to be shown.

Especially in this manner of receiving holy communion, some

points indicated by experience should be most carefully observed.

The greatest diligence and care should be taken particularly

with regard to fragments which may break off the hosts. This
applies to the minister and to the recipient whenever the sacred

host is placed in the hands of the communicant.

Before initiating the practice of giving holy communion in

the hand, a suitable instruction and catechesis on Catholic doc-

trine is necessary concerning both the real and permanent

presence of Christ under the eucharistic species and the rever-

ence due to this sacrament.

8



It is necessary to instruct the faithful that Jesus Christ is the

Lord and Savior and that the same worship and adoration given

to God is owed to him present under the sacramental signs.

The faithful should be counseled not to omit a sincere and

fitting thanksgiving after the eucharistic banquet, in accord with

each one’s particular ability, state, and duties. So that partici-

pation in this heavenly table may be worthy and profitable, the
value and effects deriving from it for the individual and the

community must be pointed out. In this way the customary
attitude of the faithful will reveal reverence, foster intimate love

for the Father of the household who gives us “our daily bread”
and lead to a living relationship with Christ of whose flesh and

blood we partake.^^

Pope Paul VI has approved and sanctioned this instruction
by his authority and directed that it be published, decreeing that

it should enter into force on the day of its publication.

Given in Rome, at the Congregation for the Discipline of

the Sacraments, January 29, 1973.

A. Card. Samore, Prefect

^ J. Casoria, Secretary



NOTES
I See Council of Trent, Session 13, Decretum de SS. Eucharistiae Sacramento,

C.7; D.880( 1646-1647): “If it is not fitting for anyone to approach any sacred func-

tions except in a state of holiness, then certainly to the extent that the holiness and

godliness of this heavenly sacrament is more and more known to the Christian, all
the more must he take care that he does not come to receive it without great
reverence and holiness, especially because of the fearful words of the Apostle which

we read: ‘A person who eats and drinks without recognizing the Body of the Lord is
eating and drinking his own condemnation’ (1 Cor. 11:29). Thus the following
precept should be recalled to the one desirous of receiving holy communion: ‘Let a
man so examine himself (1 Cor. 11:28). Ecclesiastical custom declares that the
proving of one’s self is necessary, so that no one, conscious of having committed
mortal sin, though considering himself contrite, should approach the holy Eucharist

without first having made a sacramental confession. This holy Synod declares that
this must perpetually be observed by all Christians, even by priests, whose duty it is

to celebrate Mass, as long as confessors are available. If in the case of urgent

necessity a priest will have celebrated without previous confession, he is to make a
confession as soon as possible.” Congregation of the Council, decree Sacra Tri-

dentina Synodus, December 20, 1905: ASS 38 (1905-1906) 400-406; Congregation
for the Doctrine of the Faith, Normae pastorales circa absolutionem sacramentalem
generali modo impertiendam, July 31, 1972, no. 1: ASS 64 (1972) 511.

- Congregation of Rites, instruction Eucharisticum Mysterium, May 25, 1967, no.
28: ASS 59 (1967) 557.

3 See ibid.

* See ibid.; Congregation of Rites, instruction Inter Oecumenici, September 26,

1964, no. 60: ASS 56 (1964) 891; instruction, Tres abhinc annos. May 4, 1967, no.
14: ASS 59 (1967) 445.

5 See S. Thomas, Summa Theol. Ill, q.79, a.7 ad 3 and a.8 ad 1.
6 Congregation of Rites, instruction Eucharisticum Mysterium, May 25, 1967,

no. 13: A55 59 (1967) 549.
'•

See Missale Romanum, Institutio generalis Missalis Romani, 329 a, typical
edition 1970, 90.

® See canon 858, § 1.
9 Motu proprio. Sacram Communionem, March 19, 1957, no. 4; ASS 49 (1957)

178.

10 /Id uxorem 2,5: PL 1, 1408.
II Congregation for Divine Worship, instruction Memoriale Domini, May 29,

1969; ASS 61 (1969) 542.
12 See Second Vatican Council, Constitution on the Sacred Liturgy, Sacrosanctum

Concilium, no. 7: ASS 56 (1969) 100-101; Congregation of Rites, instruction
Eucharisticum Mysterium, May 25, 1967, no. 9: ASS 59 (1967) 547.

13 Paul VI, Address Ad Membra Consilii Eucharisticis ex omnibus Nationibus
conventibus moderandis habita: ASS 64 (1972) 287.

I'l See Luke 11:3.
15 See Hebrews 2: 14.

10



I

Special Minister of Holy

Communion

A sign of growth is change. Growth in fact necessitates
change. As this dictum is true of all phases and aspects of life,

so it is equally true of the liturgical life and practices of the

Church.

The last decades have been an era of great growth in the

Church’s understanding and practice of the Eucharist. The cen-

trality of the Sacrament in the life of the Church and the necessity

of full participation in it by the frequent reception of communion

have been fully recognized by the Catholic Church.

Such a growing awareness has brought with it new needs

and demands. Pius X recognized the need to allow children full
participation in the eucharistic sacrifice; Pius XII revised the

eucharistic fast regulations. Paul VI, at the mandate of the

Second Vatican Council, restored to the laity the practice of

reception of communion under both kinds.

As the sacraments are for the people, it is the task of the

bishop to assure the faithful the opportunity for their fruitful

reception. At times, due to particular situations, the reception of

the Eucharist has been made impossible by the absence in the

local community of an ordinary minister (bishop, priest,

deacon). At other times, the number of the faithful has been so

great that one minister could not distribute communion to all

present without creating a disproportion between the length of

the communion rite and the rest of the celebration. Similar situa-

tions have arisen when the ordinary minister of Communion was
impeded from fulfilling his office due to age, bad health, or other

overwhelming demands of the pastoral ministry.

The pastoral needs of the Church have demanded a change.

With the instruction Immensae Caritatis the Holy See has decided

to alter the regulations concerning the ministers of Communion
by granting bishops the opportunity to designate, upon request

11



from the local pastor, laymen and women as special, auxiliary, or
“extraordinary” ministers of the Eucharist.

Although this changed practice—permitting designated lay

men and lay women to give communion—has been in effect in
the United States for some months by special concession of the
Holy See, the instruction Immensae Caritatis extends the conces-
sion to the whole Church and should be the occasion for renewed
catechesis.

1 Who is a special minister of the Eucharist? Ordination
PASTORAL NEEDS characterizes the ordinary minister of the Eucharist: bishop,

priest, deacon. The rite of “institution” qualified the acolyte to
distribute the Eucharist. A lay person (non-ordained) is called
the special or “extraordinary” minister when, due to pastoral

needs, he has been authorized to distribute communion.

How does one become a special minister? The principal
norm for a pastor requesting his bishop to appoint special
ministers is objective pastoral need. This need arises:

a. When there is a large number of regular communi-
cants at the parochial liturgy and a shortage of ordinary ministers

to assist the president of the assembly in the distribution of the

Eucharist. A shortage of eucharistic ministers, in such a case,
causes the communion rite to be out of proportion to the total

celebration. The goal is not, however, to shorten or have more

efficient Masses, but to give their proper value and to avoid the

rush it takes to distribute communion to everyone present;

b. when outside Mass the ordinary minister is impeded

from fulfilling his office due to age, bad health, or other pastoral

demands;

c. when there is a shortage of ordinary ministers of the

Eucharist (e.g. in some mission countries where the catechist has

traditionally led the Sunday prayer service when no priest,

deacon, or acolyte was present).

The need for special ministers arises, therefore, from a

continuing need for someone to assist the ordinary minister of

the Eucharist. It is not envisioned that the extraordinary minister

become a substitute for priests so as to free them for other duties

12



or more leisure time. After ascertaining the objective need, the

pastor decides whether to make a request for ministers. Consul-

tation with the associate pastors, liturgical committee, and parish

council is expected and important.

At times extraordinary ministers will be needed, not on the

basis of a continuing pastoral need, but for a specific occasion,

at a single Mass, for example. The local Ordinary can permit

individual priests to appoint suitable persons for such a specific

occasion.

Once the need is determined—in terms of a definite required

number of extraordinary ministers—the question of selection

arises. Who should be selected? What criteria should be
followed?

In view of the role of the special minister, the persons

selected should be mature Christians, persons of excellent char-

acter who have by their actual Christian living shown that they
have taken their faith seriously. They should embody the

Christian life of service.

The instruction Immensae Caritatis indicates that consid-

eration should first of all be given to the “reader, seminary

student, male religious, woman religious, catechist. Catholic man
or woman.” This order can be changed according to the judg-

ment of the local ordinary. He may, for example, judge that
there is no need in the circumstances to prefer men to women
(and indeed such preference may give offense).

After the requirements and persons have been considered,

it is fitting for the pastor or other priest to conduct a personal

interview with each of the selected candidates. Besides providing

the opportunity for him to deepen his knowledge of the indi-

vidual, it offers the candidate the chance to express his belief in

the Eucharist and his feelings for the role of the minister of

communion.

When the persons to be designated have been selected, their
names are submitted to the local bishop for his approval. It is

appropriate that this be done through the diocesan liturgical

13

2

SELECTION—DESIGNATION
—NOTIFICATION



commission. The letter addressed should indicate the reasons for
the need as well as the names of the qualified persons selected
to fill it.

“Regulation of the liturgy depends on the authority of the

Church, that is, on the Apostolic See and, as laws may determine,
on the bishop” {Constitution on the Sacred Liturgy, 22, §1).
The local bishop or his delegate (auxiliary bishops, episcopal
vicars, and episcopal delegates) can grant approval for special

ministers. The pastor receives, ordinarily through the diocesan
liturgical commission, a written designation or appointment of

special ministers of communion. This designation or appoint-

ment is not transferable. Replaeing or acquiring additional lay

ministers of communion requires that the new names be sub-
mitted for the bishop’s approval.

After the formal designation has been received, the pastor

notifies the individuals and makes the necessary parish announce-

ment, indicating when the ministers will begin to fulfill their
office. The individuals should undergo formation sessions prior

to the fixed date, aimed to build up a self-identity by a clear

understanding of their new role, as well as a deepening of their

knowledge about the theology of the Eucharist.

The local community must also be prepared for the intro-

duction of special ministers of communion by a suitable and

adequate catechesis. All the skills and resources of a parish

should be exerted to prepare the people of the parish for this

practice. Sermons should be preached on this significant change

in the pastoral and sacramental life of the people. The parish

bulletin, posters, announcements should be employed as means

of communication. The more parishioners are conversant with

the practice, the more they will be prepared for the introduction

of the new ministers.

The parish should celebrate the announcement of those

selected to be ministers of communion either in the Sunday

Eucharist or in a liturgical service. This service is in no sense

an ordination, nor does it confer any new “power” on those who
are designated to act as ministers. It does express the com-

munity’s understanding and acceptance of the new practice—and

it is an occasion of prayer for the special ministers.

14



3The frequency with which special ministers function is to

be determined by the pastor in consultation with the other priests

and the parish worship committee, in light of particular pastoral

needs. A varying schedule of such ministry is preferable.

The liturgical role of the special ministers should not be

visibly confused with the distinct roles of others such as the

deacon, leader of song, reader, or acolyte. Special ministers

should not assist the priest at the altar during Mass in the manner

of a deacon. They should- have an assigned place, however, and

they may enter in procession with the priest, reader, servers, etc.

Special ministers do not wear the liturgical garb of an

ordained deacon or priest, but they should be dressed neatly in

a way consonant with the dignity of their functional role (e.g.,

coat and tie for a layman). Local usage should be followed in

this matter.

The special minister is qualified to assist the celebrating

priest in the administration of the holy Eucharist during Mass

in churches whenever a very lengthy distribution of communion

cannot otherwise be avoided.

a. During the breaking of the bread and the mingling,

the minister enters the sanctuary and stands near the altar. After

the priest has received communion in the usual way, he gives

communion (under both kinds) to the minister if he is to com-

municate, then gives the ciborium or other vessel with hosts to

the extraordinary minister, and both distribute communion to

the faithful.

b. When he gives communion, the special minister fol-
lows the same rite as that of the ordinary minister. He holds the
consecrated host a little raised for the individual communicant to

see, then says: “The Body of Christ.” Only after the communi-

cant has responded: “Amen,” may the minister give him or her
communion.

It is of the greatest importance that the minister avoid all

rush and haste. His ministration of communion should be done

with dignity and reverence.

c. After communion the minister returns to his place.

Besides distributing communion during Mass, the special

15

IMPLEMENTATION



4

CONCLUSION

minister is qualified to give communion to himself and to other
members of the faithful in the absence of an ordinary minister
of communion or if such a minister is impeded by age, bad
health, or the pastoral ministry. In the same circumstances he
or she may bring communion to the sick—in their homes, in hos-
pitals and other institutions, homes for the aged or for senior
citizens, etc. Or he may assist the ordinary minister in bringing
communion to large numbers of the sick.

When the special minister gives communion in the absence
of an ordinary minister, he should follow the rite appended to

this booklet. The preparation of special ministers should include
a careful study of this rite. See appendix.

For the very different case of the special minister who is
designated for a single occasion—and thus not formally installed

according to the appended rite—the celebrant of Mass should

exercise great care in choosing an individual or individuals to

assist him. If the priest has himself received the faculty for this

purpose from the bishop and he finds that a very large number

of communicants are present, he should make certain that the
minister is prepared before Mass. Then, as indicated in the rite

for designating a special minister on occasion, he should give

him or her the brief blessing before communion. See appendix.

Like the practice of reception of communion in the hand,

the introduction of special ministers of the Eucharist is not a

novelty in Catholic liturgical practice.

Historical documentation proves that in the early Church

the practice of confiding the Eucharist to the laity was not un-

common. Although the priest-celebrant has been, since about

the ninth century, the ordinary minister of the Eucharist, pastoral

needs have arisen today that warrant, with proper approbation,

that someone other than the priest, deacon, or acolyte be the

minister of communion on certain occasions. For this reason,

the role of the special minister of the Eucharist has been

introduced.

“With ready Christian obedience, laymen, as well as all

disciples of Christ, should accept whatever their sacred pastors

(bishops), as representatives of Christ, decree in their role as

16



teachers and rulers in the Church. Let sacred pastors recognize

and promote the dignity as well as the responsibility of the lay-

men in the Church. . . In this way, the whole Church, strength-
ened by each of its members, can more effectively fulfill its

mission for the life of the world.” {Constitution on the Church,

no. 37).

17



Holy Communion Twice on
The Same Day

1

RECENT
DEVELOPMENTS

The new instruction from the Congregation for the Sacra-
ments next takes up the pastoral question of communion more
than once on a given day, under the heading, “Extended Faculty

for Receiving Communion on the Same Day.” The text of the
Roman document sums up the existing rules and then adds other
occasions when the rule of communion once a day no longer
holds.

In 1963 the Second Vatican Council had stated, in the

Constitution on the Liturgy: “That more perfect form of par-

ticipation in the Mass whereby the faithful, after the priest’s

communion, receive the Lord’s body from the same sacrifice, is

strongly recommended” (no. 55).

Theologically and liturgically, full participation in the Mass

always includes reception of the Eucharist. Communion is
integral to every eucharistic celebration. The Mass is a sacrifice

and a memorial in the form of “a holy meal in which—by com-

munion in the body and blood of Christ—the people of God
shares in the effects of the paschal sacrifice, renews the new
covenant once made by God with man in the blood of Christ,
and in faith and hope prefigures the eschatalogical banquet in

the kingdom of the Father, announcing the death of the

Lord until he comes” (Congregation of Rites, Eucharisticum

Mysterium, May 25, 1967, no. 3).

Frequent reception of communion has long been a pastoral

reality. The practice, restored by Pius X at the beginning of the
twentieth century, became vastly more common in the 1950s
when Pius XII eased the regulations for the eucharistic fast.

Today people normally expect to receive communion each time

18



they take part in Mass. Not to receive communion at Mass is

rapidly becoming the exception.

Now a different question has arisen. When people are at
a second Mass on a given day, they almost naturally expect to

receive communion again—in spite of the long tradition of com-

munion once only on a day. Everyone would recognize the

distortion of values in receiving communion over and over again,

in successive Masses as if the mere multiplication of such actions

could substitute for deeper faith and devotion. There is a ra-

tionale behind the tradition of one Mass on a single day—even

apart from the old abuses of multiplying Masses which the

Council of Trent sought to end.

The Code of Canon Law (canons 857, 858) states that no
one is allowed to receive communion more than once on the same

day except where there is danger of death or where a second

reception of communion is necessary to prevent irreverence

toward the Sacrament.

Like much of the Code of Canon Law, this regulation has
been amended. The Congregation of Rites in the instruction

Inter oecumenici (September 26, 1964) relaxed the restrictive

discipline: “The faithful who communicate in the Mass of the
Easter Vigil or in the midnight Mass of Christmas may also
receive communion again in the second Mass of Easter and in
one of the Masses which is celebrated on Christmas in the

daytime” (no. 60).

Next, the May 4, 1967, instruction Tres abhinc annos
extended the faculty of communion more than once to include
Holy Thursday: “The faithful who go to communion at the Mass
of Chrism on Holy Thursday may receive communion again at
the evening Mass of the same day” (no. 14).

When, for pastoral reasons, the Sunday Mass was often

anticipated on Saturday evening (with a parallel anticipation

of the Mass of holy days) another reconsideration of canon 857

was necessary. The instruction Eucharisticum Mysterium (May
25, 1967) stated: “The faithful who begin to celebrate the Sun-
day or holy day of obligation on the preceding evening may go
to communion at the Mass even if they have already received
communion in the morning” (no. 28).

19



Even these developments, however, did not get to the heart
of the question for the many people who on occasion participate
in two eucharistic celebrations on a given day.

In the United States the National Conference of Catholic

Bishops in November 1969 passed the motion “that the Apostolic
See be asked to permit the clergy and faithful to receive holy

communion a second time on a given day if they take part in
two Masses

(a) which are not celebrated in immediate succession and

(b) which are truly distinct celebrations of the Eucharist

(i) either because of the different rites (e.g,, parish or

community Mass and funeral Mass)

(ii) because of the differences of congregations (e.g.,

parish or community Mass and Mass for a meeting or confer-
ence) or

(iii) because of the difference of time between a

morning and evening Mass.”

This request was developed on the principle that when there
is a true distinction between different celebrations of Mass—and
not merely two Masses in succession—people may well have
reason to assist at Mass twice on a single day and should not be

prohibited from receiving communion a second time.

Because of the postponement of a solution to the problem

by the Holy See, some American bishops gave dispensations from

canon 857 under certain conditions. Dispensation from that law

is not reserved to the Holy See.

More recently, the Pontifical Commission for the Revision

of the Code of Canon Law published its plans for revising some
of the regulations affecting holy communion. Announced in the

journal Communicationes issued by the commission, the new law

is to retain the customary prohibition against the reception of

communion more than once a day except in defined cases and

“unless within the eucharistic celebration which takes place with

some solemnity.” This norm would provide a very simple and

general pattern, permitting a second reception of communion

whenever some degree of solemnity would be found in the second

Mass. It is of course only a projected regulation at the present

time.

20



Nevertheless, these different attempts to steer a path be-

tween abandoning the principle of communion once a day and

the principle of full eucharistic participation in every celebration

illustrate the new statement from the Congregation for the Sacra-

ments. On the one hand, the tradition of celebrating the
Eucharist only once a day is respected by maintaining the long-

standing prohibition of repeated communions; on the other hand,

some recognition is given to the many occasions and circum-
stances which prompt people to take part in Mass a second time—

with the proper corollary that they should then take part fully

and receive communion.

While insisting that the previous norms remain intact and

are not to be set aside “merely from motives of devotion,”

Immensae Caritatis does extend the faculty of communion more

than once a day to the following instances:

1. At Masses where another sacrament is celebrated (and

at first communion).

2. At Masses of religious profession, bestowal of a canoni-

cal mission, and dedication of a church or altar.

3. At Masses for the dead (funeral Mass, Mass after

notification of death, Mass on the day of final burial, and first

anniversary Mass).

4. At the principal cathedral or parochial celebration of

Corpus Christi, parochial visitation; at the Mass on the occasion

of a canonical visitation by a major religious superior and at

special meetings or chapters.

5. At the principal Mass of an Eucharistic or Marian
Congress.

6. At the principal Mass of any congress, pilgrimage,
mission.

7. In the administration of viaticum when communion can
be given to those present.

8. On any individual occasion when the local ordinary
grants permission.

21

2

NEW
NORMS



3

EVALUATION
Immensae Caritatis does not deal directly with the general

principle: everyone should communicate at the Eucharist. As
far back as the sixteenth century, the Council of Trent had made
the point effectively: “The holy council wishes that at each Mass
the faithful who are present should communicate, not only in
spiritual desire, but sacramentally, by the actual reception of the

Eucharist” (Sess, 22, chapter 6). In this century Pius X reacted
to the excessive rigorism of Jansenistic thinking, which attempted

to limit eucharistic participation on the basis of an exaggerated

personal unworthiness, and had the Congregation of the Council

consider the matter. The Congregation declared that “frequent
and daily communion, as a practice most earnestly desired by

Christ our Lord and by the Catholic Church, should be open to

all the faithful, of whatever rank and condition of life; so that no

one who is in the state of grace, and who approaches the holy
table with a right and devout intention can be prohibited there-

from” (Sacra Tridentina Synodus: ASS 38 (1905) 400-406).

In 1947, Pope Pius XII, in the encyclical Mediator Dei

added that “holy communion pertains to the integrity of the Mass
and to the partaking of the Sacrament; but while it is obligatory

for the priest who says the Mass, it is only something earnestly
recommended to the faithful” (no. 115). Finally, the Second

Vatican Council defined the meaning of full eucharistic partici-

pation in the words of the Constitution on the Liturgy already

quoted: “that more perfect form of participation in the Mass

whereby the faithful, after the priest’s communion, receive the

Lord’s Body from the same sacrifice, is strongly recommended”

(no. 55).

While all the cited documents expected that this full

eucharistic participation by the faithful would be limited to one

Mass a day, it was at the same time the development of the

concept of the “more perfect form of participation” that pre-

cipitated the question of communion more than once a day on

certain occasions.

Obviously, the intent is not the multiplication of Masses

attended, as if there were a mathematical correlation between

attendance and grace. The development of such a mechanistic

or mathematical attitude toward the Eucharist would only indi-

cate the presence of distorted theological and liturgical prin-

22



ciples. To forestall such abuses in the past, church tradition had
permitted the full participation of the faithful in only one Mass

a day.

The instruction Immensae Caritatis, however, does admit

of occasions where the faithful would desire to participate fully

in more than one Eucharist. The cases enumerated in the

recent instruction when reception is permitted twice on any given

day are many and varied. They should serve to satisfy the sacra-
mental needs of the people now more deeply aware of the
meaning of the Eucharist.

23



Eucharistic Fast for the Sick

and the Aged

1

WITNESS OF
HISTORY

The apostolic constitution Christus Dominus of Pope Pius
XII (January 6, 1953) pointed out that from most ancient times

the custom developed of administering the Eucharist to the faith-

ful who were fasting. Saint Augustine, for example, said that
“the most holy Eucharist is always received fasting, and that this

usage is observed throughout the world” (PL 33.203).

Again it was the Bishop of Hippo who stated the funda-
mental reason for any eucharistic fast: “It has pleased the Holy

Spirit that in honor of so great a sacrament the body of the Lord

should enter the mouth of a Christian before any other food”

(PL 33.203). Pius XII explained that “not only does this fast
discharge the obligation of honor to the divine Redeemer, but it

also fosters devotion; and so it can help to increase those most

salutary fruits of holiness which Christ, the fountain head and

author of all good, demands that we who are enriched by his
grace bring forth.”

With this background. Pope Pius began the process of

relaxing the period of the eucharistic fast—not to destroy it or to

weaken its significance, but to facilitate frequent communion.

The eucharistic fast from midnight was a venerable tradition,

it had a profound spiritual rationale, but it was only an ecclesias-

tical law: it should not stand in the way of full participation in

the eucharistic sacrifice.

By various stages the regulations for the reduced eucharistic
fast—Pius XII still praised the usage of fasting from midnight

when possible—were lessened. At the end of the second period

of the Second Vatican Council, Pope Paul VI introduced the rule

of the one-hour eucharistic fast now in force (November 21,

1964), In 1966 he insisted on its importance by stating formally

24



that bishops may not dispense from this law {De Episcoporum

Muneribus, June 15, 1967, no. IX, 20).

The brief one-hour fast before the reception of the Eucharist

has become the normal practice today. It is not difficult to recall

the circumstances that hastened the mitigation of the previous,

longer eucharistic fast regulation.

The eucharistic fast from midnight was altered for many
pastoral reasons, not least among them the desire for all to

participate conveniently and fully in the eucharistic sacrifice.

Greater demands had been placed on priests, “numerically un-

equal to the task of ministering to the growing necessities of the

faithful.” The number of eucharistic celebrations by one priest

on any given Sunday, his added apostolic labors, and at times the

distance traveled to serve the faithful were all reasons urging a

change in the eucharistic fast practice.

The faithful also found their circumstances radically differ-
ent from previous generations of Catholics : a greater variety of

work shifts, the absence of a resident priest, social life, etc.

The introduction of afternoon and evening eucharistic

liturgies obviously necessitated an alteration in the existing fast

regulations. After a period of experiment, one hour of abstinence

from solid foods and liquids (apart from water) was considered

a reasonable solution and was decided upon in 1964. The

one-hour fast would not hinder the frequent reception of the

Eucharist, and at the same time would recall the sacredness of

the sacrament about to be received.

The sick, however, have always been given special consid-

eration. No added burden should be placed upon them. Pius XII
permitted “the sick, even if not confined to bed, to take non-

alcoholic drinks and medicines in either liquid or solid form

before the celebration of Mass and the reception of the Eucharist
without any restrictions” {Sacram Communionem, 1957).

The instruction Immensae Caritatis of the Congregation for
the Sacraments once again considers the fast required of the sick.

At the same time it looks to the particular needs of the aged.

While the concession of Pius XII as stated above remains

2

NEEDS OF
THE SICK
AND AGED

25



in force, the length of the fast from food and alcoholic drink has

been reduced for the sick and aged. Rather than requiring one

hour, approximately one-quarter of an hour is now deemed
sufficient “to prepare with joy for the coming of the Lord.”

The sick person at home (even if not confined to bed) or
in a hospital, as well as the faithful advanced in age who must
remain at home or in a home for the aged, may follow the above
norm. At the same time, all who look after the sick and the aged
and all the relatives of the sick and aged who wish to receive
communion with them may also observe the same quarter of an
hour fast, if the one-hour fast would be inconvenient.

The distribution of communion to the sick and aged has
mine the exact time the minister will arrive. For this reason, the

some practical difficulties. It is impossible, for example, to deter-
time of fast is “approximately” one quarter of an hour. The
exact time should be no cause for scrupulosity or worry. The
intent is to safeguard a period of personal reflection and

preparation for the reception of holy communion.

The traditional discipline of the Church requires that every-
one approaching the Eucharist should fast as part of the normal
preparation for fruitful participation in the Eucharist. The
retention of the law for the sick and aged, even in very abbre-
viated form, is evidence of the church community’s desire and

need to maintain this discipline for all the faithful.

The revised Rite of Anointing and Pastoral Care of the Sick
(November 30, 1972) includes a special service for the com-
munion of the sick: greeting, penitential rite, brief liturgy of the
word, and communion itself. There is also a shorter rite for
communion of the sick in hospitals, homes for the aged, etc.
These rites will soon be generally available in English.

The new ritual repeatedly urges that the sick and the aged
be given the attention and concern of the Christian community.
In particular, it speaks of the responsibility of seeing that “every

opportunity be given to the sick and elderly, even if they are not
seriously ill or in danger of death, to receive communion fre-
quently, even daily, especially during the Easter season. . . .”

(no. 46) . If the ordinary minister of the Eucharist is unavailable

or is unable to attend to this pastoral responsibility, other quali-

fied ministers (acolytes or special ministers of the Eucharist

mentioned above) should bring communion to these important
members of the Christian community. The reduced eucharistic
fast period of Immensae Caritatis—iox the sick and aged and for
those who are with them on the occasion of communion—should
facilitate a little this ministry.

26



IV

Reception of Communion
in the Hand

The final part ot the instruction Immensae Caritatis con-

cerns the practice of reception of communion in the hand, a

practice that is officially approved in some fifteen countries.

Although at the present time this usage is not authorized

for the Catholics in the United States, most of the faithful have

become aware of it. Large numbers have experienced the prac-

tice in Canada and elsewhere. Questions have been raised,

explanations sought, justification desired.

The Holy See has repeatedly insisted upon the need for an

adequate cathechesis prior to the introduction of this manner of

reception of communion. Even though official authorization has

not been requested by the National Conference of Catholic

Bishops, there is a need to inform the faithful about the practice

in other countries. In view of the situation in our country, the

present instruction on the Eucharist offers the appropriate

opportunity to offer the following catechesis on the practice of

reception of communion in the hand.

The practice of the communicant receiving communion in 1

his hand is not an unprecedented development in the liturgy of HISTORICAL SURVEY
the Church.

In the writings of the early Church fathers there is no exact

account of the mode of receiving communion. There was no
reason to explain the usual practice or to describe what people

actually experienced. The most that one can find are occasional

references to the practice of reception of communion in the hand
during the first centuries of the Church.

27



Cyril of Jerusalem gives us the clearest account in the

fourth century. In his Mystagogic Catechesis, addressed to his

catechumens, he stated:

“When you approach, do not go stretching out your open
hands or having your fingers spread out, but make the left hand
into a throne for the right which shall receive the King, and then

cup your open hand and take the Body of Christ, reciting the
Amen.”

The transition from the reception of the Eucharist in the
hand, as described by Saint Cyril, to the introduction of the

reception of communion on the tongue seems to have begun only
toward the end of the eighth century.

The reception of communion on the tongue did become a
matter of practicality with the introduction of unleavened hosts

that no longer resembled bread. There was also a misunder-

standing of the sacrality of the individual unordained Christian.

The faithful approached the Eucharist with a sense of humility
and reverence, as was proper, but these sentiments developed into

an exaggerated feeling of unworthiness. Mortal, sinful man, it

was felt, dare not touch with his hands the all-holy and powerful

God unless he were ordained.

All this led to the point where by the ninth century com-

munion in the hand was no longer the universal practice. The

Council of Rouen (878), in fact, explicitly condemned the prac-

tice on the part of the laity. The tenth Ordo Romanus, dating

from the ninth century, describes the new manner of receiving

communion not only for the laity but even for subdeacons:

“Priests and deacons, after kissing the bishop, should

receive the Body of Christ from him in their hands and com-

municate themselves at the left side of the altar. Subdeacons,

however, after kissing the hand of the bishop, receive the Body

of Christ from him in their mouth.”

The eighth and ninth centuries were centuries of transition

from the practice of communion in the hand to that of com-

munion on the tongue by the laity. For a long time both methods

must have been in use. Now in the twentieth century the Church
once again finds itself in a similar period of liturgical transition.

28



The modern liturgical movement revivified the practice of

frequent reception of communion. The Second Vatican Council

summed this development up by saying that the reception of the
Eucharist in the Mass is the more perfect form of participation

in the celebration of the Lord’s memorial sacrifice ( Constitution

on the Liturgy, no. 55). In fact, it is considered an integral part

of the celebration, and today fewer and fewer people leave their

part of the celebration incomplete by neglecting communion.

More recent liturgical changes, such as the use of the ver-
nacular, the revised form of the liturgy, new liturgical texts,
etc., have all contributed to the growing understanding and

appreciation of the Eucharist in the lives of the faithful. Faith

and reverence for the mystery of Christ’s Body and Blood must
find significant and meaningful expression in the liturgical

celebration.

Soon after the Second Vatican Council, in various places

in the world the practice of placing the eucharistic bread in the

hand of the communicant instead of on his tongue was reintro-

duced. The Congregation for Divine Worship, after consultation
with the bishops of the Latin Church, issued an instruction on

May 29, 1969, on the manner of administering holy communion.
This instruction announced the decision not to change the exist-

ing practice of the Latin Church with regard to the mode of
reception of communion. The same document, however, con-

cluded by indicating how the episcopal conferences could ask to
restore the earlier practice of communion in the hand. Before
granting the permission, the Instruction states, “the Holy See will

weigh the individual cases with care, remembering the bonds

which exist between the several local churches among themselves
and with the entire Church, in order to promote the common
good and edification and the increase of faith and piety which

flows from mutual good example.”

Immediately a number of indults were conceded to various
episcopal conferences throughout the world. The actual decision
to implement the indult, after the action of the episcopal confer-

ence and the Holy See, is left to the individual diocesan bishop.

He may authorize the practice “in accord with his prudence and
conscience,” with the provision that there be no surprise on the

part of the faithful and no danger of irreverence to the Eucharist.

29

2

CONTEMPORARY
DEVELOPMENT



It is always understood that each individual communicant, as

he or she comes to the priest or other minister for communion,

makes an individual choice of the manner of communicating.

The option to receive communion in the hand has been the
subject of discussion for some time among the American bishops.
A majority of the bishops, but not the two-thirds majority
stipulated in the Roman document has approved the optional
restoration of the practice. Lay groups and religious communi-
ties, as well as the national Federation of Diocesan Liturgical

Commissions have formally requested approval of this option.

In numerous places the practice has been begun without authori-

zation and the proper catechesis. Therefore, the Bishops’

Committee on the Liturgy has proposed that, if and when ap-
proved, the introduction of the practice should be preceded, in

any diocese where it is adopted, by a thorough catechesis under

the direction of the local bishop and the diocesan liturgical

commission.

3 The practice of reception of communion in the hand is,

UNDERLYING first of all, not a matter of Catholic doctrine. The practice is in
PRINCIPLES complete accord with the Catholic teaching and understanding

of the reality of the Eucharist, in particular, the sacramental

presence of the Body and Blood of Jesus. In no way is it in-

tended to detract from the Christian’s respect, reverence, or

devotion. On the contrary, it is hoped that it will enhance per-
sonal devotion and deepen the individual’s faith in the Mystery.

The mode of reception of the eucharistic species, rather

than touching upon church doctrine, is a matter of ecclesiastical

discipline. A modification or restoration of an earlier practice
of this nature can consequently be brought about by the com-

petent authority. In the case of the practice of distribution of

communion, the competency rests with the diocesan bishop in

union with the National Conference of Catholic Bishops and the

Holy See.

The first and principal reason for a renewed interest and

concern for introducing the practice of communion in the hand

is a feeling for what is dignified and becoming.

The profound significance of the mystery of the incarnation

30



has made man aware that in Christ all of creation has been called
to sanctification and indeed is sanctified by the mystery of his

birth. All matter has been taken up in the new creation of

Christ’s Incarnation.

The Christian, furthermore, has been sanctified by his

participation in Christ in a very special way through Christian

initiation. In the living waters of baptism he has been cleansed,

consecrated, and made to share in the eternal priesthood of Jesus

Christ. The Christian has a new dignity by reason of this in-

corporation into Christ. Taken up in Christ, he has been made
holy and sanctified.

It is with his entire person that man reaches out to God in
praise and thanksgiving. His worship cannot be limited to his

intellect or will; he moves toward God and relates to him with
his entire being—body and soul.

Kneeling, standing, raising of the hands, etc., are all sym-

bolic gestures used to express—through the body—the praise,

worship, and thanksgiving that all men must give to God.

Word and gesture, therefore, are used to express this move-
ment. Giving and receiving are gestures of the divine-human

dynamic that occurs in the mystery of Christian worship.

The external indications of reverence are related to and

depend largely upon conventional acceptance which can vary

from time to time and from place to place. Some gestures are
more meaningful to one generation of worshipers than to an-

other. For this reason one can find that at times a particular

gesture is changed to another that is considered more significant.

The manner of reception of the Eucharist is also a symbolic

gesture. Christians today have a renewed awareness of their

individual sacredness and realize that no part of their being is

less sacred than another. Thus for many people to reach out
in a gesture of wanting and grateful receiving expresses deep

Christian faith. To others, it is an affirmative gesture of
faith, conviction, commitment. Upon reflection, receiving food
into one’s mouth from another’s hand seems to many a gesture
limited to the case of infants and the infirm. It is considered less

becoming for an adult Christian—mature in his faith. Reception

in the hand could be more natural and becoming.

31



4

PRACTICAL
IMPLEMENTATION

Communion in the hand need never be a sign or gesture
of less reverence. The reception of the host in one’s hand rather
than on the tongue is more dignified and becoming to any on-

looker. Wherever the practice has been introduced with careful

instruction and practical preparation this is the universal experi-

ence. The actions of both minister and communicant are signs

of genuine reverence.

The gesture is also more convenient, less hurried and
routine. It is also psychologically more adult, since the com-
municant feeds himself and thus acknowledges his desire to grow

in strength by the Sacrament of Bread. By accepting the Body
of Christ, he also accepts a mature and responsible role in the

Christian community.

Closely related is the desire that the mode of receiving
communion express an active rather than passive participation
in the liturgical celebration. Reception of the Eucharist in one’s

outstretched hand seems to express a more positive human
response to the general invitation to “take and eat.” Actual

reaching out in petition and acceptance can be a fuller, human
gesture.

With the proposed mode of communicating in the hand,
the sign of the eucharistic meal and the fulfillment of Christ’s

mandate is considered to be effected in a more human and mean-
ingful manner. At the same time, the full sharing in the cele-

bration of the Eucharist befits and expresses a greater awareness

of the Christian’s dignity as a member of the Body of Christ.
The hands that offer the gifts for the sacrifice are the same hands

that receive the transformed gift back in communion.

The introduction of the practice of communion in the hand

offers each individual his or her choice of ways for the reception

of the Eucharist. The options for each person are: (a) the

reception of the Eucharist on the tongue, and (b) the reception

of the Eucharist in the hand. The latter is carried out by having

the minister place the consecrated bread in the communicant’s

outstretched hand.

The individual is always free to receive communion on the

tongue if he so desires. In fact, the practice of hand communion

32



must never be introduced in a way that would exclude the usual

practice. In other words, both possibilities should exist at the

same time in the same celebration. Respect for the desires and

feelings of each individual will thus always be shown.

In receiving communion in the hand, the faithful approach

the priest or other minister of the Eucharist with one hand resting

on the other, palm up, ordinarily the left hand uppermost. (Both

women and men should have their hands uncovered.) The
sacred host is placed in the extended hand after the usual words

:

“The Body of Christ,” and the communicant’s “Amen.” After

the priest places the consecrated bread in the hand, the com-

municant steps to one side and immediately communicates

himself, taking the host in his right hand; only then does he return

to his place.

The faithful should be instructed to extend their hands in a

reverent gesture as they stand before the priest or other minister

of the Eucharist so that the particle can easily be placed upon

the open palm. In the traditional usage, the individual does not

reach out to take the Eucharist from the minister’s hand.

The communicants who wish to receive communion on
the tongue simply do not extend their hands. They are not

inconvenienced in any way.

In the case where communion is distributed under both

kinds by means of intinction, the host dipped in the chalice is

never placed in the hand of the communicant.

The role of the minister of the Eucharist is maintained

throughout the liturgy.

The priest and other ministers of the Eucharist—deacons,

acolytes, or lay people authorized as assistant or special ministers

—retain the office of ministering communion by offering the

Body of Christ to the faithful and inviting them to share more

fully in the sacrificial meal.

The distribution of communion in the hand demands that
all the ministers of the Eucharist fulfill their role in such a man-

ner that their external actions reflect their inner understanding

and reverence for the sacrament. The sacred bread is held
momentarily before the communicant as the minister addresses

the person with the words: “The Body of Christ,” and evokes a

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5

DIFFICULTIES

personal profession of faith by the individual’s response of

“Amen.”

Of great importance is the manner in which the actual
reception of the Eucharist is carried out. Dignity and reverence

demands each one’s particular attention. Avoidance of all rush
and disorder is fitting for the reception of the Body of the Lord.
Children should, as in the past, be given adequate instruction

prior to their full participation in the eucharistic sacrifice on

their reception of first holy communion.

A careful observation of these suggestions will be a prac-
tical safeguard and precaution against any possible abuses, which

are the concern of Imrnensae Caritatis. The communicants

themselves will be conscious of the seriousness of their action

and want to approach the Eucharist in the most dignified and

fitting manner possible. Then the plurality of forms of reception

will not be a source of disunity, as it will not be a cause of

inconvenience.

The above are the positive reasons for the restoration of

the older tradition. But many contrary reasons have also been
advanced.

Some of the questions which make people hesitant about

communion in the hand have been referred to and answered.

Like any change, and especially a change back to a long

forgotten tradition, this demands serious reflection and under-

standing.

The principal concern expressed by the Holy See—although

it grants the permission readily and hopes the practice will “in-

crease the people’s sense of their dignity” and “strengthen their

faith”—is that there may be a lessening of reverence toward the
Eucharist or even positive irreverence.

A similar response has to be given to all who would find
the change difficult for psychological reasons or because of

strong feelings about one particular sign of reverence or simply

because any change is disturbing. The freedom of all is respected

in the proposal—the freedom of those who desire no change, the

freedom of the increasing numbers who are aware of the positive

spiritual and religious values of communion in the hand.

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In any and every case, what is required is an intelligent and

dignified reception of the Eucharist. The restoration of com-

munion in the hand should be a surprise to no one. Once the

practice has been adequately presented to the faithful and the

individual’s hesitations and questions answered, a meaningful

and significant participation of the faithful in the reception of

communion in the hand can be expected.

Communion in the hand may be the occasion for increasing
among the people “the sense of their dignity as members of the
Mystical Body of Christ, in which they are inserted by baptism

and the grace of the Eucharist, and also should strengthen their

faith in the grand reality of the Body and Blood of the Lord which
they hold in their hands” (Congregation for Divine Worship).

Immensae Caritatis does not by itself extend the practice

of communion in the hand to countries, like the United States,
where it has not been adopted by concurrent action of the con-

ference of bishops and the Holy See. Nevertheless it offers the

occasion for a thorough explanation of the practice, to remove

fears or misunderstandings, to enable people to appreciate the

positive reasons that have prompted this change elsewhere, and

to broaden somewhat the awareness of the eucharistic mystery

itself.

It is possible for people to be casual or unconcerned even

in the eucharistic celebration, but this is really no greater prob-

lem with communion in the hand than with some who may
hurry to the altar without preparation. There will be deep

reverence if the faithful have taken full part in the celebration-

hearing God’s word and responding with the praise and thanks

of the eucharistic prayer, if they have joined in the Lord’s prayer

and in the communal act or sign of peace and love.

As for the actual externals of the communion rite, it is a
matter of instruction to make these every bit as reverent as in the
past—procession to the altar, posture of standing or kneeling for

communion, other sign or signs of reverence, manner of hold-

ing one’s hands to receive the consecrated bread, proper

communication before leaving the altar, etc.

Occasionally cases of apparently deliberate, gross irrever-

ence to the Sacrament have been reported in certain cultures,

including superstitious practices. Some such abuses may be dis-

35

6

CONCLUSION



missed as the product of mental derangement. They may be
prevented—in the rare case where such a possibility is envisioned

—by care that the Eucharist is promptly consumed by the
communicants before they return to their places. If there is rea-

son to expect some such irreverence, the priest or other minister

or even a server may observe the actual communion of each
individual.

Another hesitation is that children may fail, through
curiosity or ignorance, to consume the consecrated bread. Un-

questionably this has happened on occasion where communion

is received directly in the mouth. If the parents and the pastor

fulfill their responsibility of judging the readiness of children

for first communion and if the catechesis and very practical

preparation are thorough, this need be no problem.

A number of other rather specialized objections have also
been raised. For example, that elderly people find or may find
communion in the hand awkward or upsetting. At the same

time, some elderly people welcome the option because they dis-

like having to respond precisely to the hurried movement of the

priest’s hand to their mouth. But the basic response to this

difficulty is that the practice of communion in the hand is an

option and no elderly communicant or other person need

abandon his or her accustomed usage.

36



APPENDIX

Rites Prepared by the

Congregation for Divine Worship

I

Rite for Commissioning an

Extraordinary Minister of

Holy Communion

1. The person, designated by the ordinary or his delegate for the

administration of communion, receives the mandate according

to the following rite. This rite may be celebrated either during

Mass or outside Mass, with the people present.

2. After the homily, which should stress the pastoral reasons for A.

this office in the Christian community, the priest presents the rite DURING
minister-elect to the people in these or similar words: MASS

Our brother (sister) N., has been entrusted with the impor-

tant duty of distributing holy communion to himself (herself)

and to his (her) fellow Christians and of bringing communion

and viaticum to the sick and to those in danger of death.

You, my brother (sister), have been chosen for an im-
portant office and must now strive more earnestly than ever to
live the Christian life, to give good example, to take your faith

more seriously, and to be devoted to this great mystery which

beautifully signifies the unity of the Church and wonderfully

brings it about: we who share this one bread become one body
in Christ Jesus.

Since you give the Eucharist to your brothers and sisters in

Christ, you must try to practice that fraternal charity which was

37



commanded by our Lord. He gave his body as food to his
disciples and told them: “This, then, is what I command you:
‘Love one another.’

”

3. After the instruction, the minister-elect stands in front of the

celebrant, who asks him:

Are you resolved to undertake this office of giving the body

of Christ to your brothers and sisters for the service and growth

of the Church?

Minister-elect: I am.

Are you resolved to reverence and care for the Eucharist

which you will administer?

Minister-elect: I am.

4. All stand. The minister-elect kneels, and the celebrant invites

those present to pray:

My brothers and sisters,
let us pray to God our Father
that this our brother (sister)

chosen to administer the Body of Christ

may be filled with his blessing.

All pray silently for a brief period. Then the celebrant continues:

Father of mercy,

source of all grace and blessing,

bless ^ this our brother (sister).
May he (she) faithfully distribute the Sacrament
to his (her) brothers and sisters,

be strengthened and comforted by it,

and one day be found worthy to share

in the everlasting meal of heaven.

We ask this through Christ our Lord.

R. Amen.

5. An invocation for the newly designated minister is added to
the general intercessions.

6. In the procession at the offertory, the newly designated min-

ister brings the vessel with bread to the altar. At communion he

or she may receive under both kinds.

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7. After the faithful have assembled, an appropriate song is B.

sung. The celebrant greets the people, and a brief liturgy of the RITE OUTSIDE

word should ordinarily follow. The readings and chants are
MASS

taken in whole or in part from the liturgy of the day or from the

texts provided below.

8. The rite continues as in nos. 2 - 3 above.

9. The celebrant blesses the people who are present and dis-

misses them. The celebration is concluded with an appropriate

song.

Rite for the Designation of a

Minister of Holy Communion on

a Particular Occasion

10. It is desirable that persons who in the case of true necessity

are designated on a particular occasion as ministers of com-

munion receive the mandate according to the rite which follows.

1 1 . During the breaking of the bread and the mingling, the one

who will distribute communion goes to the altar and stands

before the celebrant. After the Agnus Dei, the priest blesses him:

May almighty God bless you ^ for the distribution of the
Body of Christ to your brothers.

Minister: Amen.

12. After the priest has received communion in the usual way,

he gives communion to the minister if he is to communicate.

Then he gives him the ciborium or vessel with hosts, and both

go to minister communion to the faithful.

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III

Rite for Administration of

Communion by a Special Minister
13. The special minister who is to give holy communion should
either wear the liturgical garb customary in his country or area

or he should wear garb which is suitable for this ministry.

14. In giving communion during Mass, the minister takes a host

for each communicant, raises it a little, and shows it, saying:

The Body of Christ.

The communicant answers:

Amen.

After communion, the minister washes his hands and then returns

to his place.

15. In giving communion outside Mass, the special minister

follows the rite in the Roman Ritual.

IV

Texts for the Rite Outside Mass

Lectionary

for Mass

1. Gen. 14:18-20 170
OLD TESTAMENT

2. Ex. 16:2-4. 12-15 114

3. Ex. 24:3-8 169

4. Deut. 8:2-3. 14b- 16a 168

5. 1 Kings 19:4-8 904

6. Prov. 9:1-6 120

NEW TESTAMENT 7. Acts 2:42-47 44

8. Acts 10:34a, 37-43 43

9. 1 Cor. 10:16-17 168

40



10. 1 Cor. 11:23-26 40

11. Heb. 9:11-15 169

12. Ps. 22:l-3a. 3-4. 5. 6 31 RESPONSORIAL PSALMS

13. Ps. 33:2-3. 4-5. 6-7. 8-9. 10-11 33

14. Ps. 77:3,4bc, 23-24. 25. 54 114

15. Ps. 144:10-11. 15-16. 17-18 111

16. Ps. 147:12-13. 14-15. 19-20 906.7

17. John 6:57 [908] ALLELUIA AND
Just as the Father who has life sent me VERSE BEFORE THE

and I have life because of the Father, GOSPEL

so the man who feeds on me
will have life because of me.

18. John 6:58 [908]

This is the bread that came down from heaven.
Unlike your ancestors who ate and died nonetheless,
the man who feeds on this bread shall live forever.

19. John 6:35 [ ]

Jesus explained to them:

I myself am the bread of life.
No one who comes to me shall ever be hungry,
no one who believes in me shall ever thirst.

20. John 6:51-52 [168]

I myself am the living bread
come down from heaven.
If anyone eats this bread

he shall live forever;

the bread I will give

is my flesh, for the life of the world.

At this the Jews quarreled among themselves, saying,
“How can he give us his flesh to eat?”

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GOSPEL 21. Mark 14:12-16. 22-26 909

22. Luke 9:1 lb-17 909

23. Luke 24:13-35 793

24. John 6: 1-15 909

25. John 6:24-35 909

26. John 6:41 -52a 909

27. John 6:51-59 909

28. John 21:1-14 909

V
The Distribution of Communion

to the Sick

A. THE ORDINARY RITE

GREETING Peace to this house
or

The Peace of the Lord be with you.

The Sacrament is placed on a table and all pause momen-

tarily in adoration.

Sprinkling with Holy Water: optional

Let this water call to mind

your baptismal sharing

in Christ’s redeeming passion and resurrection.

PENITENTIAL RITE My brothers and Sisters,
to prepare ourselves to celebrate the sacred mysteries,

let us call to mind our sins.

After a brief silence, all say:

I confess to almighty God,

and to you, my brothers and sisters,
that I have sinned through my own fault

42



They strike their breast

in my thoughts and in my words;
in what I have done,

and in what I have failed to do;

and I ask blessed Mary, ever virgin,

all the angels and saints,

and you my brothers and sisters,
to pray for me to the Lord our God.

The minister adds:

May almighty God have mercy on us,
forgive us our sins,

and bring us to everlasting life.

The people answer:

Amen.

Other forms of the penitential rite are optional.

One reading is selected from the following:

John 6:54-59 LITURGY OF THE
WORD

“He who feeds on my flesh and drinks my blood
has life eternal,

and I will raise him up on the last day.

For my flesh is real food
and my blood real drink.
The man who feeds on my flesh and drinks my blood
remains in me, and I in him.

Just as the Father who has life sent me
and I have life because of the Father,

so the man who feeds on me will have life because of me.
This is the bread that came down from heaven.
Unlike your ancestors who ate and died nonetheless,
the man who feeds on this bread shall live forever.”

He said this in a synagogue instruction at Capernaum.

John 14:6

Jesus told him:

“I am the way, and the truth, and the life;
no one comes to the Father but through me.”

43



John 14:23

Jesus answered:

“Anyone who loves me will be true to my word,
and my Father will love him;
we will come to him and make our dwelling place with him.”

John 14:27

“
‘Peace’ is my farewell to you,

my peace is my gift to you;
I do not give it to you as the world gives peace.

Do not be distressed or fearful.”

John 15:4

“Live on in me, as I do in you.

No more than a branch can bear fruit of itself
apart from the vine,

can you bear fruit apart from me.”

John 15:5

“I am the vine, you are the branches.
He who lives in me and I in him,
will produce abundantly,

for apart from me you can do nothing.”

I Cor. 11:26

“Every time, then, you eat this bread and drink this cup,

you proclaim the death of the Lord until he comes!”

I John 4:16

“We have come to know and to believe
in the love God has for us.
God is love, and he who abides in love abides in God,
and God in him.”

COMMUNION RITE Lord’s Prayer:

Let us pray with confidence to the Father

in the words our Savior gave us:

44

Our Father . .

.



The minister shows the host to the sick person saying:

This is the Lamb of God
who takes away the sins of the world.
Happy are those who are called to his supper.

He adds, once only, with the people:

Lord, I am not worthy to receive you,
but only say the word and I shall be healed.

The Body of Christ.

R. Amen.

After communion has been distributed, the minister purifies his

hands if needed, and pauses momentarily in silence. Then he

continues with the following closing prayer:

Let us pray:

Father,

almighty and eternal God,

our brother (sister) has received the eucharist

with faith in you and in your healing power.

May the body and blood of Christ
bring him (her) lasting health in mind and body.

We ask this in faith and in the name of Jesus Christ our Lord.

R. Amen.

B. SHORT RITE

The rite begins in the church, chapel or in the first room of the

sick with the recitation of the following antiphon:

Through this holy meal

in which Christ is received,

the memorial of his passion is recalled,

our lives are filled with grace,

and a promise of future glory is given us.

The minister addresses the sick in each room with:

This is the Lamb of God
who takes away the sins of the world.
Happy are those who are called to his supper.

45



He adds, once only, with the people:

Lord, I am not worthy to receive you,
but only say the word and I shall be healed.

The Body of Christ.

R. Amen.

The concluding prayer can be said in the church, chapel, or in the

last sick room visited.

Let us pray:

Father,

almighty and eternal God,

our brothers (sisters) have received the eucharist

with faith in you and in your healing power.

May the body and blood of Christ
bring them lasting health in mind and body.

We ask this in faith and in the name of Jesus Christ our Lord.

R. Amen.





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