Wednesday Liturgy: Mentioning Names at Communion
ROME, AUG. 30, 2011 (Zenit.org (http://www.zenit.org)).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.
Q: I am a deacon [permanent] and was informed that it is a questionable procedure to mention the person's name when administering the Eucharist; for example: "Mary, the Body of Christ!" etc. My pastor does this routinely. Is this proper and licit? -- R.J., Allentown, Pennsylvania
A: While I know of no express prohibitions, this practice does not correspond to the proper rite, which is simple and sober as described in the General Instruction of the Roman Missal:
"161. If Communion is given only under the species of bread, the priest raises the host slightly and shows it to each, saying, Corpus Christi (The Body of Christ). The communicant replies, Amen, and receives the Sacrament either on the tongue or, where this is allowed and if the communicant so chooses, in the hand. As soon as the communicant receives the host, he or she consumes it entirely.
"If, however, Communion is given under both kinds, the rite prescribed in nos. 284-287 is followed.
"286. If Communion of the Blood of Christ is carried out by communicants' drinking from the chalice, each communicant, after receiving the Body of Christ, moves and stands facing the minister of the chalice. The minister says, Sanguis Christi (The Blood of Christ), the communicant responds, Amen, and the minister hands over the chalice, which the communicant raises to his or her mouth. Each communicant drinks a little from the chalice, hands it back to the minister, and then withdraws; the minister wipes the rim of the chalice with the purificator.
"287. If Communion from the chalice is carried out by intinction, each communicant, holding a communion-plate under the chin, approaches the priest, who holds a vessel with the sacred particles, a minister standing at his side and holding the chalice. The priest takes a host, dips it partly into the chalice and, showing it, says,Corpus et Sanguis Christi (The Body and Blood of Christ). The communicant responds, Amen, receives the Sacrament in the mouth from the priest, and then withdraws."
In the extraordinary form the formula is more elaborated but with no naming of the recipient: "May the Body of Our Lord Jesus Christ keep your soul safe for eternal life."
Thus, naming the communicant is not part of the Roman-rite tradition and as such is not a licit practice. While it might appear a very pastoral gesture, some might find that the interjection of the personal element weakens the proclamation of faith that is inherent in this dialogue.
In showing the host and saying, "The Body of Christ" the priest deacon or other minister of holy Communion is both stating a fact and requesting an assent. At that moment he is acting as the Church's representative so that the communicant, with his "Amen" affirms the Church's faith not only in the real presence of Christ but in all that the Mass entails.
The element of personal relationship introduced by naming an individual could be interpreted as reducing the dialogical proclamation of faith to a more human level.
It could also unwittingly stir up division insofar as the minister cannot know all people who approach Communion, and leaving some out might cause offense. Requesting each one's name is likely to encumber the Communion rites.
At the same time, it must be recognized that some liturgical traditions do name the communicant. In the Byzantine liturgy the communicants approach the priest one by one. As the priest gives them Communion he says: "The servant of God, N., is communicated with the precious and holy Body and Blood of our Lord and God and Savior Jesus Christ for the forgiveness of his (her) sins and for life everlasting."
This elaborate formula is within the context of the Byzantine tradition in which partaking of Communion is less frequent than in the Roman rite and at times only a few members of the assembly will receive. Indeed, a special rite is added to the Mass when there are recipients with the priest reciting a long preparatory prayer, which includes a profession of faith in the Eucharist, before the faithful approach the altar.
There is no contradiction in these differences as each practice works well within its respective rite.
Q: I am a deacon [permanent] and was informed that it is a questionable procedure to mention the person's name when administering the Eucharist; for example: "Mary, the Body of Christ!" etc. My pastor does this routinely. Is this proper and licit? -- R.J., Allentown, Pennsylvania
A: While I know of no express prohibitions, this practice does not correspond to the proper rite, which is simple and sober as described in the General Instruction of the Roman Missal:
"161. If Communion is given only under the species of bread, the priest raises the host slightly and shows it to each, saying, Corpus Christi (The Body of Christ). The communicant replies, Amen, and receives the Sacrament either on the tongue or, where this is allowed and if the communicant so chooses, in the hand. As soon as the communicant receives the host, he or she consumes it entirely.
"If, however, Communion is given under both kinds, the rite prescribed in nos. 284-287 is followed.
"286. If Communion of the Blood of Christ is carried out by communicants' drinking from the chalice, each communicant, after receiving the Body of Christ, moves and stands facing the minister of the chalice. The minister says, Sanguis Christi (The Blood of Christ), the communicant responds, Amen, and the minister hands over the chalice, which the communicant raises to his or her mouth. Each communicant drinks a little from the chalice, hands it back to the minister, and then withdraws; the minister wipes the rim of the chalice with the purificator.
"287. If Communion from the chalice is carried out by intinction, each communicant, holding a communion-plate under the chin, approaches the priest, who holds a vessel with the sacred particles, a minister standing at his side and holding the chalice. The priest takes a host, dips it partly into the chalice and, showing it, says,Corpus et Sanguis Christi (The Body and Blood of Christ). The communicant responds, Amen, receives the Sacrament in the mouth from the priest, and then withdraws."
In the extraordinary form the formula is more elaborated but with no naming of the recipient: "May the Body of Our Lord Jesus Christ keep your soul safe for eternal life."
Thus, naming the communicant is not part of the Roman-rite tradition and as such is not a licit practice. While it might appear a very pastoral gesture, some might find that the interjection of the personal element weakens the proclamation of faith that is inherent in this dialogue.
In showing the host and saying, "The Body of Christ" the priest deacon or other minister of holy Communion is both stating a fact and requesting an assent. At that moment he is acting as the Church's representative so that the communicant, with his "Amen" affirms the Church's faith not only in the real presence of Christ but in all that the Mass entails.
The element of personal relationship introduced by naming an individual could be interpreted as reducing the dialogical proclamation of faith to a more human level.
It could also unwittingly stir up division insofar as the minister cannot know all people who approach Communion, and leaving some out might cause offense. Requesting each one's name is likely to encumber the Communion rites.
At the same time, it must be recognized that some liturgical traditions do name the communicant. In the Byzantine liturgy the communicants approach the priest one by one. As the priest gives them Communion he says: "The servant of God, N., is communicated with the precious and holy Body and Blood of our Lord and God and Savior Jesus Christ for the forgiveness of his (her) sins and for life everlasting."
This elaborate formula is within the context of the Byzantine tradition in which partaking of Communion is less frequent than in the Roman rite and at times only a few members of the assembly will receive. Indeed, a special rite is added to the Mass when there are recipients with the priest reciting a long preparatory prayer, which includes a profession of faith in the Eucharist, before the faithful approach the altar.
There is no contradiction in these differences as each practice works well within its respective rite.
posted by Chipi Buenafe at
8:29 PM
0 Comments:
Post a Comment
<< Home