Please feel free to print/use the information on this web page.
You can also download and print this document in one of the above formats.
You can also download and print this document in one of the above formats.
REGARDING THE RECEPTION OF THE HOLY EUCHARIST
Documents from the Holy See
Documents from the Holy See
Sacred Congregation for Divine Worship, Instruction Memoriale Domini, On the manner of giving communion, 29 May 1969.
In celebrating the memorial of the Lord, the Church bears witness by means of the rite itself to its faith in and adoration of Christ, present in the sacrifice and given as food to those sharing in the table of the Eucharist.
The Church therefore has an intense concern to ensure the worthy celebration and fruitful reception of the Eucharist through an exact fidelity to the tradition that has evolved and come down to us, enriching the Church's practice and life. The pages of history show that the manner of celebrating and receiving the Eucharist has taken many forms. At the present, with a view to meeting the spiritual and psychological needs of today's people more effectively, many and major changes in rite have been introduced into the Eucharistic celebration. As for the discipline governing the way in which the faithful share in the sacrament, communion under the form of both bread and wine, when certain circumstances obtain, has been brought back from the disuse into which it had fallen after once being quite general in the Latin rite. (The disuse had become universal at the time of the Council of Trent, which supported it with dogmatic teaching and defended it as suited to the conditions of that era.)
These measures of reform have made the sign value of the Eucharistic meal and the full carrying out of Christ's command more explicit and striking. At the same time, however, the more complete sharing in the Eucharistic celebration of which sacramental communion is the sign, has prompted a desire in some quarters during the last several years to return to that usage whereby the Eucharistic bread is placed in the hand of the faithful, who communicate by putting the host into their own mouth.
Moreover such a rite has even been put into practice in some communities and locales, even though the Apostolic See's approval has not been sought beforehand and in some cases the necessary preparation of the faithful has not been provided.
It is quite true that ancient usage at times allowed the faithful to receive this divine food in the hand and to put it into their own mouth. It is also true that in the earliest years they could take the blessed sacrament away with them from the place of worship, principally in order that they might use it as viaticum in case they had to face danger for the sake of professing their faith.
But it is also true that the laws of the Church and the writings of the Fathers give ample witness to a supreme reverence and utmost caution toward the Eucharist. "No one...eats that flesh who has not first adored it; everyone receiving it is warned: "...Receive it with care that nothing of it be lost to you"; "For it is the body of Christ."
Further, the care and ministry of the Lord's body and blood were entrusted in a special way to the sacred ministers or to those deputed for this: "After the one presiding has completed the prayers and the people have all responded together, those whom it is our custom to call 'deacons' distribute for participation by all present the bread, wine, and water in which thanksgiving has been offered and they also bring them to those who are absent."
Thus quite early the function of bringing the Eucharist to those absent was assigned exclusively to sacred ministers as a precautionary measure to ensure the reverence due to Christ's body and to meet the needs of the faithful. With the passage of time as the truth of the Eucharistic mystery, its power, and Christ's presence in it were more deeply understood, the usage adopted was that the minister himself placed the particle of the consecrated bread on the tongue of the communicant. This measure was prompted by a keen sense both of reverence toward the sacrament and of the humility with which it should be received.
In view of the overall contemporary situation of the Church, this manner of distributing communion must be retained. Not only is it based on a practice handed down over many centuries, but above all it signifies the faithful's reverence for the Eucharist. Such a practice in no way takes away from the personal dignity of those coming to so great a sacrament and it is a part of the preparation that is a prerequisite for the fruitful reception of the Lord's body.
The reverence involved is a sign of sharing not "in ordinary bread and wine" but in the Lord's body and blood; in virtue of this communion "the people of God share the benefits of the paschal sacrifice, renew the new covenant made once and for all by God with humanity in the blood of Christ, and in faith and hope foreshadow and anticipate the eschatological banquet in the Father's kingdom."
Further, this way of distributing communion, which must now be regarded as the normal practice, more effectively ensures that communion is distributed with the required reverence, decorum, and dignity; that there is less danger of disrespect for the Eucharistic elements, in which "in a unique way Christ is present, whole and entire, God and man, substantially and continuously"; finally, that the caution is exercised which the Church has always counseled regarding the particles of the consecrated bread: "What you might permit to fall, think of as being the loss of a part of your own body."
When, therefore, a few conferences of bishops and some individual bishops petitioned that the practice of placing the consecrated bread in the hand of the faithful be allowed in their territories, Pope Paul VI decided that all the bishops of the Latin Church be asked individually for their opinion on the advisability of introducing this rite. A change in so important a matter that has its basis in an ancient and honored tradition does not simply affect discipline, but can also bring with it the dangers that, it is feared, may arise form the new way of administering communion. In particular, these dangers are both the possibility of a lessening of reverence toward the August sacrament of the altar, its profanation, and the watering down of the true doctrine of the Eucharist.
Three questions, therefore, were presented to the bishops; their replies to them, received up to 12 March 1969, were as follows:
1. Do you think that a positive response should be given to the request to allow the rite of receiving communion in the hand?
In favor: 567
Opposed 1,233
In favor with reservations: 315
Invalid votes: 20
2. Are you in favor, provided the local Ordinary agrees, of prior experiments with this new rite in small communities?
In favor: 751
Opposed: 1,215
Invalid votes: 70
3. Are you of the opinion that the faithful, after well-planned catechetical preparation, would welcome this new rite?
Yes: 835
No: 1,185
Invalid votes: 128
The answers given show that by far the greater number of bishops think that the discipline currently in force should not at all be changed. And if it were to be changed, it would be an offense to the sensibilities and spiritual outlook of these bishops and a great many of the faithful.
The Apostolic See earnestly urges bishops, priests, and faithful, therefore, to obey conscientiously the prevailing law, now reconfirmed, in view of the judgment rendered by the majority of the Catholic episcopate, the form in use in the actual rite of the liturgy, and the general good of the Church itself.
Wherever the contrary practice, that is, of communion in the hand, has already come into use, [that is, in direct disobedience to the prevailing law] the Apostolic See, in order to assist the conferences of bishops to fulfill a pastoral responsibility often made more difficult by the contemporary state of affairs, entrusts to the same conferences of bishops the duty and task of evaluating any possible special circumstances. This, however, is with the proviso both that they prevent any possible lack of reverence or false ideas about the Eucharist from being engendered in the attitudes of the people and that they carefully eliminate anything else unacceptable.
In order that this usage will be rightly dealt with, the conferences of bishops in these cases will, after previous careful study, come to a decision by secret ballot. To carry, their decision must receive two-thirds of the votes cast. The conferences will then submit their decision to the Holy See for the requisite confirmation and will also annex an accurate report of the reasons that led to the decision. Mindful of that bond existing between the various local Churches and between each of them and the universal Church, the Holy See will carefully weigh each case in the interest of the general good, the building up of all, and the increase in faith and devotion that comes from mutual example.
By apostolic authority Pope Paul VI, on 28 May 1969, duly approved this Instruction, prepared at his command. He directed also that it be brought to the attention of the bishops by the presidents of the conferences of bishops.
All things to the contrary notwithstanding.
Sacred Congregation for Divine Worship, Letter En réponse à la demande, To presidents of those conferences of bishops petitioning the indult for communion in the hand, 29 May 1969.
In reply to the request of your conference of bishops regarding permission to give communion by placing the host on the hand of the faithful, I wish to communicate the following:
Pope Paul VI calls attention to the purpose of the Instruction Memoriale Domini of 29 May 1969, on retaining the traditional practice in use. At the same time he has taken into account the reasons given to support your request and the outcome of the vote taken on this matter. The Pope grants that throughout the territory of your conference, each bishop may, according to his prudent judgment and conscience, authorize in his diocese the introduction of the new rite for giving communion. The condition is the complete avoidance of any cause for the faithful to be shocked and any danger of irreverence toward the Eucharist.
The following norms must therefore be respected.
[Since only the fourth section of this lengthy document deals with the issue of communion in the hand, only that section is quoted here.]
4. Devotion and Reverence toward the Eucharist in the Case of Communion in the Hand
Ever since the Instruction Memoriale Domini three years ago, some of the conferences of bishops have been requesting the Apostolic See for the faculty to allow ministers distributing communion to place the Eucharistic bread in the hand of the faithful. The same Instruction contained a reminder that "the laws of the Church and the writings of the Fathers give ample witness of a supreme reverence and utmost caution toward the Eucharist" and that this must continue. Particularly in regard to this way of receiving communion, experience suggests certain matters requiring careful attention.
On the part of both the minister and the recipient, whenever the host is placed in the hand of a communicant there must be careful concern and caution, especially about particles that might fall from the hosts.
The usage of communion in the hand must be accompanied by relevant instruction or catechesis on Catholic teaching regarding Christ's real and permanent presence under the Eucharistic elements and the proper reverence toward this sacrament.
The faithful must be taught that Jesus Christ is Lord and Savior and that therefore the worship of latria or adoration belonging to God is owed to Christ present in this sacrament. They are also to be instructed not to omit after communion the sincere and appropriate thanksgiving that is in keeping with their individual capacities, state, and occupation.
Finally, to the end that their coming to this heavenly table may be completely worthy and fruitful, the faithful should be instructed on its benefits and effects, for both the individual and society, so that their familial relationship to the Father who gives us our "daily bread" may reflect the highest reverence for him, nurture love, and lead to a living bond with Christ, in whose flesh and blood we share.
Pope Paul VI approved this Instruction, confirmed it with his authority, and ordered it publication, setting the day of publication as its effective date.
Sacred Congregation for Divine Worship, Holy Communion and Worship of the Eucharist outside Mass, 21 June 1973.
[Since only the 21st paragraph of this document deals with the issue of communion in the hand, only that paragraph is quoted here.]
The faithful, furthermore, must be taught that Jesus Christ is Lord and Savior and that therefore the worship of latria or adoration belonging to God is owed to Christ present in this sacrament.
In either case, communion must be given by the authorized minister, who shows the particle of consecrated bread to the communicants and gives it to them, saying: The body of Christ, to which the communicants reply: Amen. [This is the change, mentioned above, disallowing the communicant to take the Host from the ciborium]
In the case of communion under the appearance of wine, the regulations of the Instruction Sacramentali Communione of 29 June 1970 are to be followed exactly.
In celebrating the memorial of the Lord, the Church bears witness by means of the rite itself to its faith in and adoration of Christ, present in the sacrifice and given as food to those sharing in the table of the Eucharist.
The Church therefore has an intense concern to ensure the worthy celebration and fruitful reception of the Eucharist through an exact fidelity to the tradition that has evolved and come down to us, enriching the Church's practice and life. The pages of history show that the manner of celebrating and receiving the Eucharist has taken many forms. At the present, with a view to meeting the spiritual and psychological needs of today's people more effectively, many and major changes in rite have been introduced into the Eucharistic celebration. As for the discipline governing the way in which the faithful share in the sacrament, communion under the form of both bread and wine, when certain circumstances obtain, has been brought back from the disuse into which it had fallen after once being quite general in the Latin rite. (The disuse had become universal at the time of the Council of Trent, which supported it with dogmatic teaching and defended it as suited to the conditions of that era.)
These measures of reform have made the sign value of the Eucharistic meal and the full carrying out of Christ's command more explicit and striking. At the same time, however, the more complete sharing in the Eucharistic celebration of which sacramental communion is the sign, has prompted a desire in some quarters during the last several years to return to that usage whereby the Eucharistic bread is placed in the hand of the faithful, who communicate by putting the host into their own mouth.
Moreover such a rite has even been put into practice in some communities and locales, even though the Apostolic See's approval has not been sought beforehand and in some cases the necessary preparation of the faithful has not been provided.
It is quite true that ancient usage at times allowed the faithful to receive this divine food in the hand and to put it into their own mouth. It is also true that in the earliest years they could take the blessed sacrament away with them from the place of worship, principally in order that they might use it as viaticum in case they had to face danger for the sake of professing their faith.
But it is also true that the laws of the Church and the writings of the Fathers give ample witness to a supreme reverence and utmost caution toward the Eucharist. "No one...eats that flesh who has not first adored it; everyone receiving it is warned: "...Receive it with care that nothing of it be lost to you"; "For it is the body of Christ."
Further, the care and ministry of the Lord's body and blood were entrusted in a special way to the sacred ministers or to those deputed for this: "After the one presiding has completed the prayers and the people have all responded together, those whom it is our custom to call 'deacons' distribute for participation by all present the bread, wine, and water in which thanksgiving has been offered and they also bring them to those who are absent."
Thus quite early the function of bringing the Eucharist to those absent was assigned exclusively to sacred ministers as a precautionary measure to ensure the reverence due to Christ's body and to meet the needs of the faithful. With the passage of time as the truth of the Eucharistic mystery, its power, and Christ's presence in it were more deeply understood, the usage adopted was that the minister himself placed the particle of the consecrated bread on the tongue of the communicant. This measure was prompted by a keen sense both of reverence toward the sacrament and of the humility with which it should be received.
In view of the overall contemporary situation of the Church, this manner of distributing communion must be retained. Not only is it based on a practice handed down over many centuries, but above all it signifies the faithful's reverence for the Eucharist. Such a practice in no way takes away from the personal dignity of those coming to so great a sacrament and it is a part of the preparation that is a prerequisite for the fruitful reception of the Lord's body.
The reverence involved is a sign of sharing not "in ordinary bread and wine" but in the Lord's body and blood; in virtue of this communion "the people of God share the benefits of the paschal sacrifice, renew the new covenant made once and for all by God with humanity in the blood of Christ, and in faith and hope foreshadow and anticipate the eschatological banquet in the Father's kingdom."
Further, this way of distributing communion, which must now be regarded as the normal practice, more effectively ensures that communion is distributed with the required reverence, decorum, and dignity; that there is less danger of disrespect for the Eucharistic elements, in which "in a unique way Christ is present, whole and entire, God and man, substantially and continuously"; finally, that the caution is exercised which the Church has always counseled regarding the particles of the consecrated bread: "What you might permit to fall, think of as being the loss of a part of your own body."
When, therefore, a few conferences of bishops and some individual bishops petitioned that the practice of placing the consecrated bread in the hand of the faithful be allowed in their territories, Pope Paul VI decided that all the bishops of the Latin Church be asked individually for their opinion on the advisability of introducing this rite. A change in so important a matter that has its basis in an ancient and honored tradition does not simply affect discipline, but can also bring with it the dangers that, it is feared, may arise form the new way of administering communion. In particular, these dangers are both the possibility of a lessening of reverence toward the August sacrament of the altar, its profanation, and the watering down of the true doctrine of the Eucharist.
Three questions, therefore, were presented to the bishops; their replies to them, received up to 12 March 1969, were as follows:
1. Do you think that a positive response should be given to the request to allow the rite of receiving communion in the hand?
In favor: 567
Opposed 1,233
In favor with reservations: 315
Invalid votes: 20
2. Are you in favor, provided the local Ordinary agrees, of prior experiments with this new rite in small communities?
In favor: 751
Opposed: 1,215
Invalid votes: 70
3. Are you of the opinion that the faithful, after well-planned catechetical preparation, would welcome this new rite?
Yes: 835
No: 1,185
Invalid votes: 128
The answers given show that by far the greater number of bishops think that the discipline currently in force should not at all be changed. And if it were to be changed, it would be an offense to the sensibilities and spiritual outlook of these bishops and a great many of the faithful.
The Apostolic See earnestly urges bishops, priests, and faithful, therefore, to obey conscientiously the prevailing law, now reconfirmed, in view of the judgment rendered by the majority of the Catholic episcopate, the form in use in the actual rite of the liturgy, and the general good of the Church itself.
Wherever the contrary practice, that is, of communion in the hand, has already come into use, [that is, in direct disobedience to the prevailing law] the Apostolic See, in order to assist the conferences of bishops to fulfill a pastoral responsibility often made more difficult by the contemporary state of affairs, entrusts to the same conferences of bishops the duty and task of evaluating any possible special circumstances. This, however, is with the proviso both that they prevent any possible lack of reverence or false ideas about the Eucharist from being engendered in the attitudes of the people and that they carefully eliminate anything else unacceptable.
In order that this usage will be rightly dealt with, the conferences of bishops in these cases will, after previous careful study, come to a decision by secret ballot. To carry, their decision must receive two-thirds of the votes cast. The conferences will then submit their decision to the Holy See for the requisite confirmation and will also annex an accurate report of the reasons that led to the decision. Mindful of that bond existing between the various local Churches and between each of them and the universal Church, the Holy See will carefully weigh each case in the interest of the general good, the building up of all, and the increase in faith and devotion that comes from mutual example.
By apostolic authority Pope Paul VI, on 28 May 1969, duly approved this Instruction, prepared at his command. He directed also that it be brought to the attention of the bishops by the presidents of the conferences of bishops.
All things to the contrary notwithstanding.
Sacred Congregation for Divine Worship, Letter En réponse à la demande, To presidents of those conferences of bishops petitioning the indult for communion in the hand, 29 May 1969.
In reply to the request of your conference of bishops regarding permission to give communion by placing the host on the hand of the faithful, I wish to communicate the following:
Pope Paul VI calls attention to the purpose of the Instruction Memoriale Domini of 29 May 1969, on retaining the traditional practice in use. At the same time he has taken into account the reasons given to support your request and the outcome of the vote taken on this matter. The Pope grants that throughout the territory of your conference, each bishop may, according to his prudent judgment and conscience, authorize in his diocese the introduction of the new rite for giving communion. The condition is the complete avoidance of any cause for the faithful to be shocked and any danger of irreverence toward the Eucharist.
The following norms must therefore be respected.
- 1. The new manner of giving communion must not be imposed in a way that would exclude the traditional practice. It is a matter of particular seriousness that in places where the new practice is lawfully permitted every one of the faithful have the option of receiving communion on the tongue and even when other persons are receiving communion in the hand. The two ways of receiving communion can without question take place during the same liturgical service. There is a twofold purpose here: that none will find in the new rite anything disturbing to personal devotion toward the Eucharist; that this sacrament, the source and cause of unity by its very nature, will not become an occasion of discord between members of the faithful.
2. The rite of communion in the hand must not be put into practice indiscriminately. Since the question involves human attitudes, this mode of communion is bound up with the perceptiveness and preparation of the one receiving. It is advisable, therefore, that the rite be introduced gradually and in the beginning within small, better prepared groups and in favorable settings. Above all it is necessary to have the introduction of the rite preceded by an effective catechesis, so that the people will clearly understand the meaning of receiving in the hand and will practice it with the reverence owed to the sacrament. This catechesis must succeed in excluding any suggestion that in the mind of the Church there is a lessening of faith in the Eucharistic presence and in excluding as well any danger or hint of danger of profaning the Eucharist.
3. The option offered to the faithful of receiving the Eucharistic bread in their hand and putting it into their own mouth must not turn out to be the occasion for regarding it as ordinary bread or as just another religious article. Instead this option must increase in them a consciousness of the dignity of the members of Christ's Mystical Body, into which they are incorporated by baptism and by the grace of the Eucharist. It must also increase their faith in the sublime reality of the Lord's body and blood, which they touch with their hand. Their attitude of reverence must measure up to what they are doing.
4. As to the way to carry out the new rite: one possible model is the traditional usage, which expresses the ministerial functions, by having the priest or deacon place the host in the hand of the communicant. Alternatively, it is permissible to adopt a simple procedure, namely, allowing the faithful themselves to take the host from the ciborium or paten. [This option is later excluded; see below] The faithful should consume the host before returning to their place; the minister's part will be brought out by the use of the usual formulary, The body of Christ, to which the communicant replies: Amen.
5. Whatever procedure is adopted, care must be taken not to allow particles of the Eucharistic bread to fall or be scattered. Care must also be taken that the communicants have clean hands and that their comportment is becoming and in keeping with the practices of the different peoples.
6. In the case of communion under both kinds by way of intinction, it is never permitted to place on the hand of the communicant the host that has been dipped in the Lord's blood.
7. Bishops allowing introduction of the new way of receiving communion are requested to send to this Congregation after six months a report on the results of its concession.
[Since only the fourth section of this lengthy document deals with the issue of communion in the hand, only that section is quoted here.]
4. Devotion and Reverence toward the Eucharist in the Case of Communion in the Hand
Ever since the Instruction Memoriale Domini three years ago, some of the conferences of bishops have been requesting the Apostolic See for the faculty to allow ministers distributing communion to place the Eucharistic bread in the hand of the faithful. The same Instruction contained a reminder that "the laws of the Church and the writings of the Fathers give ample witness of a supreme reverence and utmost caution toward the Eucharist" and that this must continue. Particularly in regard to this way of receiving communion, experience suggests certain matters requiring careful attention.
On the part of both the minister and the recipient, whenever the host is placed in the hand of a communicant there must be careful concern and caution, especially about particles that might fall from the hosts.
The usage of communion in the hand must be accompanied by relevant instruction or catechesis on Catholic teaching regarding Christ's real and permanent presence under the Eucharistic elements and the proper reverence toward this sacrament.
The faithful must be taught that Jesus Christ is Lord and Savior and that therefore the worship of latria or adoration belonging to God is owed to Christ present in this sacrament. They are also to be instructed not to omit after communion the sincere and appropriate thanksgiving that is in keeping with their individual capacities, state, and occupation.
Finally, to the end that their coming to this heavenly table may be completely worthy and fruitful, the faithful should be instructed on its benefits and effects, for both the individual and society, so that their familial relationship to the Father who gives us our "daily bread" may reflect the highest reverence for him, nurture love, and lead to a living bond with Christ, in whose flesh and blood we share.
Pope Paul VI approved this Instruction, confirmed it with his authority, and ordered it publication, setting the day of publication as its effective date.
Sacred Congregation for Divine Worship, Holy Communion and Worship of the Eucharist outside Mass, 21 June 1973.
[Since only the 21st paragraph of this document deals with the issue of communion in the hand, only that paragraph is quoted here.]
- 21. In giving communion, the custom of placing the particle of consecrated bread on the tongue of the communicant is to be maintained because it is based on a tradition of several centuries.
The faithful, furthermore, must be taught that Jesus Christ is Lord and Savior and that therefore the worship of latria or adoration belonging to God is owed to Christ present in this sacrament.
In either case, communion must be given by the authorized minister, who shows the particle of consecrated bread to the communicants and gives it to them, saying: The body of Christ, to which the communicants reply: Amen. [This is the change, mentioned above, disallowing the communicant to take the Host from the ciborium]
In the case of communion under the appearance of wine, the regulations of the Instruction Sacramentali Communione of 29 June 1970 are to be followed exactly.