Wednesday Liturgy: Follow-up: Table Wine at Mass
ROME, FEB. 10, 2009 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.
Our Jan. 27 piece on proper altar wine generated a great deal of interest and further questions which we will attempt to deal with now.
A U.S. reader asked if wine from America's native muscat grapes are equally valid as European varieties. While no wine connoisseur, I believe that if this is a true grape, then the fact that it is native to America has no bearing on its validity. The first Christians always used whatever local varieties were available and this principle can be followed today.
Something similar can be said regarding the presence of minute traces of sulphites found in most modern wines as preservatives. As we explained in a follow-up on July 13, 2004, our opinion is that since the sulphites do not change the nature of the wine, their presence does not affect validity.
An Australian reader offered some further qualities of sacramental wine that were not included in our earlier reply. "It could also be noted that that the wine used for the liturgy should not be fortified, no wine-based spirits, and that it should be 'still' -- no champagne or spumante!"
I would only specify that "fortified wine" usually means the likes of port, Marsala and sherry. It is not the case mentioned in our previous column, when grape alcohol is added to weak wines in order to preserve them, provided that the alcohol level does not exceed 18%.
Our Australian correspondent also commented that if price is not an issue, kosher wines from Jewish stores are guaranteed as valid for Mass.
Another reader, an abstainer from alcohol, suggested the generalized use of mustum (grape juice that is only minimally fermented) instead of wine. The reader wrote:
"I have also read papal documents explaining that the essential substance is 'grape,' not 'alcohol.' Although alcohol content of recognized altar wines are low, drinking and driving gives the wrong message to the people (both communicant and otherwise), regardless of sacramental and liturgical changes in substance and meanings. Catholics frequently drive to and from Mass, when receiving the chalice.
"Therefore, it concerns me that you fail to mention the legitimacy of using mustum, especially in cases where the priest celebrant is a self-proclaimed alcoholic. Having identified and sampled mustum which is acceptable for the chalice, I find that it fulfills the sacramental and liturgical purposes far more completely than the fermented varieties. However, I can understand why the chemically changed wine (the fermented version) is today regarded as the acceptable standard.
"Mustum is not freshly available all year round in every parish, and at its best it is highly volatile. It requires very careful storage and handling, which would be impractical in most cases. However, I would like to stress that (1) fermentation is actually a process of chemical corruption of the grape juice (attempts to say otherwise can undermine the theology of transubstantiation because the science proves it), and (2) I know that the administration of alcoholic liquor from the chalice is pastorally and symbolically suspect (it fails to give good moral example).
"Therefore, with new technologies becoming more widely available for packaging, refrigerating and dispensing pure pressed grape juices (Tetra Paks, thermal insulators and so forth), I think the Church would be wise to stay awake and sober about the virtue and legitimacy of using unfermented mustum as an altar wine. The word 'wine' has not always been synonymous with 'booze'; it has also meant a deliciously flavored taste."
While respecting our reader's decision to refrain from alcohol, I beg to differ regarding both the interpretation of papal documents and the use of mustum.
First, the Church has always understood the proper matter of the sacrament to be wine (an alcoholic beverage), and not simple grape juice. When conceding the use of mustum in extraordinary circumstances, the Church stressed that it is at the limit of validity. Therefore I do not believe that this concession justifies extrapolating the case in order to recommend its general use.
Also, the nature of the chemical process of fermentation has absolutely nothing to do with transubstantiation, which occurs to the final product, not to the process.
Second, I would respectfully disagree with expressions such as "administration of alcoholic liquor from the chalice" as well as linking the idea of "drinking and driving" with receiving Communion under the species of wine. We should always treat with respect, indeed adoration, what has become Christ's precious blood and is no longer simple wine. It is true that the accident of alcohol would certainly have an adverse effect if taken in large quantities, but we must give priority to faith in what the wine has become. From the point of view of faith I fail to see how consuming the sacred species could be construed as giving a bad moral example.
Even from the material point of view our correspondent's argument is untenable. It is a good thing to abstain from alcohol as a spiritual sacrifice; indeed, it is a meritorious act. It is not obligatory, however, and Catholic doctrine has always held a generally positive outlook toward material things when used with moderation. In other words, if Catholics may imbibe moderate quantities of alcohol with a clear conscience, much more may they partake of Christ's precious blood.
Finally, a reader from Washington state asked: "For the feast of the Body and Blood of Christ, our church asked parishioners to 'bring your favorite bottle of wine' to be used as sacramental wine. Later, a flier was put out saying that 'as we enjoy the different flavors of the wines in coming weeks we would remember our diversity.' Doesn't this send the wrong message? Is this even allowed?"
From all that we had said about the care required in establishing the suitability of sacramental wine, it goes without saying that this is a very bad idea, and there is no small risk of compromising the validity of the sacrament, at least on some occasions. I would recommend that our correspondent inform the local bishop of what has occurred.
Even if there were no risk of invalidity, I can only wonder at the pastoral logic behind such an initiative. How could the quintessential sacrament of unity with God and our fellows be sequestered into becoming a vehicle for remembering our diversity?
Our Jan. 27 piece on proper altar wine generated a great deal of interest and further questions which we will attempt to deal with now.
A U.S. reader asked if wine from America's native muscat grapes are equally valid as European varieties. While no wine connoisseur, I believe that if this is a true grape, then the fact that it is native to America has no bearing on its validity. The first Christians always used whatever local varieties were available and this principle can be followed today.
Something similar can be said regarding the presence of minute traces of sulphites found in most modern wines as preservatives. As we explained in a follow-up on July 13, 2004, our opinion is that since the sulphites do not change the nature of the wine, their presence does not affect validity.
An Australian reader offered some further qualities of sacramental wine that were not included in our earlier reply. "It could also be noted that that the wine used for the liturgy should not be fortified, no wine-based spirits, and that it should be 'still' -- no champagne or spumante!"
I would only specify that "fortified wine" usually means the likes of port, Marsala and sherry. It is not the case mentioned in our previous column, when grape alcohol is added to weak wines in order to preserve them, provided that the alcohol level does not exceed 18%.
Our Australian correspondent also commented that if price is not an issue, kosher wines from Jewish stores are guaranteed as valid for Mass.
Another reader, an abstainer from alcohol, suggested the generalized use of mustum (grape juice that is only minimally fermented) instead of wine. The reader wrote:
"I have also read papal documents explaining that the essential substance is 'grape,' not 'alcohol.' Although alcohol content of recognized altar wines are low, drinking and driving gives the wrong message to the people (both communicant and otherwise), regardless of sacramental and liturgical changes in substance and meanings. Catholics frequently drive to and from Mass, when receiving the chalice.
"Therefore, it concerns me that you fail to mention the legitimacy of using mustum, especially in cases where the priest celebrant is a self-proclaimed alcoholic. Having identified and sampled mustum which is acceptable for the chalice, I find that it fulfills the sacramental and liturgical purposes far more completely than the fermented varieties. However, I can understand why the chemically changed wine (the fermented version) is today regarded as the acceptable standard.
"Mustum is not freshly available all year round in every parish, and at its best it is highly volatile. It requires very careful storage and handling, which would be impractical in most cases. However, I would like to stress that (1) fermentation is actually a process of chemical corruption of the grape juice (attempts to say otherwise can undermine the theology of transubstantiation because the science proves it), and (2) I know that the administration of alcoholic liquor from the chalice is pastorally and symbolically suspect (it fails to give good moral example).
"Therefore, with new technologies becoming more widely available for packaging, refrigerating and dispensing pure pressed grape juices (Tetra Paks, thermal insulators and so forth), I think the Church would be wise to stay awake and sober about the virtue and legitimacy of using unfermented mustum as an altar wine. The word 'wine' has not always been synonymous with 'booze'; it has also meant a deliciously flavored taste."
While respecting our reader's decision to refrain from alcohol, I beg to differ regarding both the interpretation of papal documents and the use of mustum.
First, the Church has always understood the proper matter of the sacrament to be wine (an alcoholic beverage), and not simple grape juice. When conceding the use of mustum in extraordinary circumstances, the Church stressed that it is at the limit of validity. Therefore I do not believe that this concession justifies extrapolating the case in order to recommend its general use.
Also, the nature of the chemical process of fermentation has absolutely nothing to do with transubstantiation, which occurs to the final product, not to the process.
Second, I would respectfully disagree with expressions such as "administration of alcoholic liquor from the chalice" as well as linking the idea of "drinking and driving" with receiving Communion under the species of wine. We should always treat with respect, indeed adoration, what has become Christ's precious blood and is no longer simple wine. It is true that the accident of alcohol would certainly have an adverse effect if taken in large quantities, but we must give priority to faith in what the wine has become. From the point of view of faith I fail to see how consuming the sacred species could be construed as giving a bad moral example.
Even from the material point of view our correspondent's argument is untenable. It is a good thing to abstain from alcohol as a spiritual sacrifice; indeed, it is a meritorious act. It is not obligatory, however, and Catholic doctrine has always held a generally positive outlook toward material things when used with moderation. In other words, if Catholics may imbibe moderate quantities of alcohol with a clear conscience, much more may they partake of Christ's precious blood.
Finally, a reader from Washington state asked: "For the feast of the Body and Blood of Christ, our church asked parishioners to 'bring your favorite bottle of wine' to be used as sacramental wine. Later, a flier was put out saying that 'as we enjoy the different flavors of the wines in coming weeks we would remember our diversity.' Doesn't this send the wrong message? Is this even allowed?"
From all that we had said about the care required in establishing the suitability of sacramental wine, it goes without saying that this is a very bad idea, and there is no small risk of compromising the validity of the sacrament, at least on some occasions. I would recommend that our correspondent inform the local bishop of what has occurred.
Even if there were no risk of invalidity, I can only wonder at the pastoral logic behind such an initiative. How could the quintessential sacrament of unity with God and our fellows be sequestered into becoming a vehicle for remembering our diversity?
posted by Chipi Buenafe at
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