Fr. JC Maximilian

Here is part two. You are getting it even before it appears in the bulletin.

On the Worthy Reception of Christ in Holy Communion (Part 2)
by
Fr. John C. Garrett

In the first part of this article, summarizing the document, “Happy are Those Who Are Called to His Supper”: On Preparing to Receive Christ Worthily in the Eucharist, published last November by the US Bishops, we reviewed the Church’s basic teaching on what the Eucharist is, and want it means to receive Holy Communion. In this part of the article we will look at the next two questions that the Bishops address in the document.

WHO MAY RECEIVE HOLY COMMUNION?
The celebration of the Eucharist expresses our communion with Jesus Christ first formed through our baptism. Our baptism also makes us members of His Mystical Body, the Church, under the apostolic authority of the Pope and the bishops. Typically, only members of the Catholic Church may receive Holy Communion at Mass (this includes not only Roman Catholics, but also members of the Eastern Catholic Churches). There are some exceptions to this principle, which the Bishops explain in Appendix A of the document. That appendix first notes that there is still a close communion between the Catholic Church and the Eastern and Oriental Orthodox Churches, the Assyrian Church of the East, and the Polish National Catholic Church, even though those Churches do not share fully communion with the Catholic Church (most notably they do not recognize the Pope as the Vicar of Christ). Members of these sister Churches, if they are properly disposed (e.g., in a state of Grace), may receive Holy Communion if they request it on their own. Other baptized Christians (e.g., Baptists, Episcopalians, Methodists) may receive Holy Communion if they are in the danger of death (or if they are in a situation of grave necessity as determined by the diocesan bishop or the episcopal conference; these baptized Christians cannot make this determination on their own). However, the proper Church authority must see if four conditions are present, in addition to the baptized Christian being in the danger of death. These conditions are: (1) the person is unable to approach one of their own ministers; (2) the person has asked for the sacrament on their own (no one else may ask them if they want to receive it); (3) the person manifests Catholic faith in the Eucharist, namely that they believe that the Eucharist is really the Body and Blood, Soul and Divinity of Jesus Christ; and (4) they are properly disposed to receive Holy Communion.

SHOULD WE EVER REFRAIN FROM RECEIVING HOLY COMMUNION?
Ordinarily, all members of the Catholic Church, who have reached the appropriate age of reason, are free to receive Holy Communion. “We should strive to receive Holy Communion regularly, gratefully, and worthily” (United States Conference of Catholic Bishops, “Happy Are Those Who Are Called to His Supper”: On Preparing to Receive Christ Worthily in the Eucharist, November 14, 2006). However, both Pope John Paul II and Pope Benedict XVI have commented that the reception of Holy Communion should be a deliberate, conscious action. That means that just mere attendance at Mass does not mean that we should automatically receive Holy Communion. Rather, we should make an examination of our conscience to make sure that we are in a state of Grace before receiving the Eucharist. Please note, we are called to examine our own conscience; we should be very cautious when making judgments about whether or not someone else should receive Holy Communion. The Bishops then discuss some of the situations in which, after examining our conscience, we should refrain from partaking of the Body and Blood of Christ.

Lack of Sanctifying Grace
“Mortal sin constitutes a rejection of communion with God and destroys the life of grace within us” (United States Conference of Catholic Bishops, “Happy Are Those Who Are Called to His Supper”: On Preparing to Receive Christ Worthily in the Eucharist, November 14, 2006). Thus, a person in a state of mortal sin is not to receive Holy Communion which is the very sign of our communion with God and the Church. Let’s review the basic conditions for an action or thought to be a mortal sin. First it must involve grave matter. It would not be possible to list all the things that are grave matter, but violations of the Ten Commandments, and other serious violations of the law of love of God and of neighbor certainly would be. Secondly, the grave matter must be performed with full knowledge and complete consent of the will. When we are in a state of mortal sin we continue to be members of the body of Christ and the Catholic Church, however, through our mortal sin we have become lifeless or dead members. Since our mortal sin has separated us from God and from our brothers and sisters in Christ, we have forfeited our right to receive the Eucharist. “Whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord” (1 Corinthians 11:27). Of course our loving God does not wish us to remain in a state of mortal sin, and in His loving mercy He has given us the sacrament of Penance. If we repent and confess our sins to a priest, who then acts in persona Christi and gives absolution, then we are restored to a state of sanctifying grace. Again, a complete list of thoughts or actions that would constitute grave matter is not possible, the Bishops do list a few that might be more common in our culture:

• Believing or honoring someone or something as divine other than God

• Invoking God as a witness as we swear a false oath

• Missing Mass on Sundays and holy days of obligation without a serious reason

• Serious disobedience against proper authority; such as our parents and civil officials

• Committing murder, including abortion and euthanasia; deliberately hating another; sexual, physical and verbal abuse of another

• Engaging in sexual activity outside the bond of a valid marriage

• Stealing in a gravely injurious way, such as robbery, fraud, or immoral business practices

• Slandering the good name of another

• Producing, distributing or indulging in pornography

Lack of Adherence to Church Teaching
“As Catholics we believe what the Church authoritatively teaches on matters of faith and morals, for to hear the voice of the Church, on matters of faith and morals, is to hear the voice of Christ himself” (United States Conference of Catholic Bishops, “Happy Are Those Who Are Called to His Supper”: On Preparing to Receive Christ Worthily in the Eucharist, November 14, 2006). We cannot give selective assent to the Church’s teaching because that deprives us of her life-giving message, and endangers our communion with her. While there can be situations of honest doubt and confusion, in order to receive Holy Communion while in such a situation, we must be striving, prayerfully and honestly, to understand the truth of the Church’s teaching so as resolve our doubt and confusion. “If a Catholic in his or her personal or professional life were knowingly and obstinately to reject the defined doctrines of the Church, or knowingly and obstinately to repudiate her definitive teaching on moral issues, however, he or she would seriously diminish his or her communion with the Church. Reception of Holy Communion in such a situation would not accord with the nature of the Eucharistic celebration, so that he or she should refrain” (United States Conference of Catholic Bishops, “Happy Are Those Who Are Called to His Supper”: On Preparing to Receive Christ Worthily in the Eucharist, November 14, 2006).

Giving Public Scandal
Scandal means more than just causing other people to be upset or shocked by what one does. As the Catechism of the Catholic Church defines it, “Scandal is an attitude or behavior which leads another to do evil. The person who gives scandal becomes his neighbor’s tempter” (CCC #2284). A person who is publicly known to have rejected definitive Church teaching or to have committed serious sin and is not yet reconciled with the Church, should refrain from receiving Holy Communion not only because of their own sinful action, but because to do so is likely to cause scandal for others.

A person, who after examining their conscience, appropriately decides that they should refrain from receiving Holy Communion for whatever reason, nevertheless should participate in the celebration of Mass. “In hearing the Word of God and responding to it through acclamations, singing, and prayerful silence they can allow that Word to work within them. At Communion time they can express in their hearts the desire to unite themselves to the Lord in the reception of his sacred Body and Blood” (United States Conference of Catholic Bishops, “Happy Are Those Who Are Called to His Supper”: On Preparing to Receive Christ Worthily in the Eucharist, November 14, 2006).

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I know it has been awhile since I published a post, and even though it is a “priest preach” weekend coming up, we will be showing the Bishop’s Annual Appeal video so I have been bumped from preaching again. Instead I thought I would post an article I wrote for the bulletin (originally because they needed something to fill space). It is a summary of the USCCB’s recent document on the worthy reception of Holy Communion. I have the first two parts written, so here is part one.

On the Worthy Reception of Christ in Holy Communion (Part 1)
by
Fr. John C. Garrett

At their meeting in November 2006, the Catholic Bishops of the United States issued a document entitled, “Happy are Those Who Are Called to His Supper”: On Preparing to Receive Christ Worthily in the Eucharist. This series of bulletin articles will summarize the main points of this important and beautiful teaching which our Shepherds have given us on the very heart of our Catholic Faith. For those who are interested in reading the full document, it is available online at http://www.usccb.org/chronological.shtml (as well as the other two documents which the Bishops issued at that meeting, and that I hope to provide summaries of in the future).

The Bishops first reminds us that the center of the life of the Church is the celebration of the Mass. The Second Vatican Council described the Mass as the “source and summit” of all the activities of the Church. The Eucharistic Prayer, in which Christ’s sacrifice is both recalled and made present and we give thanks and praise to God, is at the very heart of the Mass. At the Mass we receive Jesus, first as the Word of God through the readings, and then sacramentally when we eat and drink His Body and Blood. The reception of Holy Communion is the consummation of the Mass. Due to our sinfulness, none of us are worthy to receive such a wondrous gift as the Eucharist. That is why, right before receiving Holy Communion the priest elevates the consecrated host and says, “This is the Lamb of God who takes away the sins of the world. Happy are those who are called to his supper,” and all present echo the words of the Roman centurion who said, “Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed” (Matthew 8:8). Despite our sinfulness, in His great love Jesus comes to us in the Eucharist to give us a share in His divine life.

The Bishops then presents a series of questions and answers that re-affirms the Church’s teachings concerning the Eucharist and the reception of Holy Communion.

WHAT DO WE BELIEVE ABOUT HOLY COMMUNION?
Fundamentally the Eucharist IS the Body and Blood, Soul and Divinity of Jesus Christ. It is not a symbol of Jesus, nor is it merely a sign of our fellowship. We believe that when the priest recalls the words and actions of Jesus at the Last Supper and consecrates the bread and wine, by the power of the Holy Spirit the bread and wine are changed into the Body and Blood of Christ. Traditionally the Church has used the word “transubstantiation” to describe this change that takes place. “The substance (what something is) of bread and wine is totally changed into the substance of Christ’s Body and Blood. While the appearances of bread and wine remains, the Risen Lord Jesus is actually present, and so it is he who is actually received in Holy Communion – Body and Blood, soul and divinity” (United States Conference of Catholic Bishops, “Happy Are Those Who Are Called to His Supper”: On Preparing to Receive Christ Worthily in the Eucharist, November 14, 2006).

The reception of Christ in the Eucharist is called “Holy Communion” because through it we come into communion with Him who is All-Holy. We are united to the Risen Christ and share in His divine life. Through Christ’s dwelling within us we are also united to God the Father, in the Holy Spirit.

WHAT IS THE SIGNIFICANCE OF BEING UNITED TO CHRIST IN HOLY COMMUNION?
“The principle fruit of receiving the Eucharist in Holy Communion is an intimate union with Christ Jesus” (Catechism of the Catholic Church, 2nd ed., #1391). Three significant elements are encompassed by this union with Christ in Holy Communion.

Participation in the One Sacrifice of Christ
Jesus established the everlasting covenant by lovingly offering His own life on the crose as a holy sacrifice to the Father for our sins. He is the spotless “Lamb of God, who takes away the sin of the world” (John 1:29). This sacrifice of Jesus is made fully present in the Eucharist, and we join ourselves to this one holy sacrifice of Christ by taking part in the liturgy of the Eucharist. “The Risen Lord Jesus comes to dwell personally within us, and so we share in his life and friendship. He gives himself completely and entirely to us, and we are called to give ourselves completely and entirely to him” (United States Conference of Catholic Bishops, “Happy Are Those Who Are Called to His Supper”: On Preparing to Receive Christ Worthily in the Eucharist, November 14, 2006). Receiving Holy Communion fortifies us against sin, heals our weaknesses, and empowers us to live holy lives of sacrificial love for one another.

Communion with One Another
Reception of Holy Communion is NOT a private devotion. Rather it is an integral part of our worship as a faith community. As Pope Benedict XVI has explained, “Union with Christ is also union with all those to whom he gives himself. I cannot possess Christ just for myself; I can belong to him only in union with all those who have become, or who will become, his own. Communion draws me out of myself towards him, and thus also towards unity with all Christians. We become ‘one body,’ completely joined in a single existence. Love of God and love of neighbor are now truly united: God incarnate draws us all to himself” (Pope Benedict XVI, Encyclical Letter God is Love (Deus Caritas Est), #14).

Holy Communion is a foretaste of heaven, where all of God’s children will together become one with our Lord Jesus Christ in the love of the Holy Spirit. This foretaste should inspire us to work for a deeper realization of communion among all men and women on earth. Pope John Paul II described this attitude as “solidarity” which he defined as “a firm and persevering determination to commit oneself to the common good; that is to say to the good of all and of each individual, because we are all really responsible for all” (Pope John Paul II, Encyclical Letter On Social Concern (Sollicitudo Rei Socialis), #38).

Sharing in Jesus’ Resurrection and Divinity
Since in Holy Communion we are nourished on Jesus’ own risen life and so become a new creation in him, reception of the Eucharist anticipates and is a pledge of our own bodily resurrection, “when we will share fully in the heavenly banquet of everlasting life” (United States Conference of Catholic Bishops, “Happy Are Those Who Are Called to His Supper”: On Preparing to Receive Christ Worthily in the Eucharist, November 14, 2006). As Jesus tells us, “Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. . . . [For] whoever eats my flesh and drinks my blood remains in me and I in him” (John 6:54,56).

Since receiving Holy Communion is able to have such a profound effect on us, if we receive it worthily, the Church encourages all the faithful to partake of it frequently. “It is clear that the frequent or daily reception of the Blessed Eucharist increases union with Christ, nourishes the spiritual life more abundantly, strengthens the soul in virtue, and gives the communicant a stronger pledge of eternal happiness” (Sacred Congregation of Rites, Instruction on the Worship of the Eucharistic Mystery (Eucharisticum Mysterium), #37).

In the next article in this series I will summarize the next two questions in the document, “Who may receive Holy Communion?” and “Should we ever refrain from receiving Holy Communion?”

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