Immaculate Conception
The Communion Rite – Part I
Why do we do what we do? Should we be doing anything different?
Background
In traditional Jewish practice, as described in the Bible, one rarely “broke bread” alone. Ideally one ate meals with family members or found someone to share it with. "Breaking bread" with a stranger evoked the hospitality of ancient ancestors (Genesis 18:1-8) and was a sacred event involving prayer and giving thanks (Ps 104:14-15). In the Gospels Jesus enjoyed presiding at meals as the host who began the meal, by breaking and sharing bread. The early Christians called their gatherings "the breaking of the bread" (Acts 2: 42, 20:7) and when they did this they always "gave thanks to God" (Acts 27:35) in the name of Jesus before they broke and shared bread.
As time moved forward the actual sharing of the Eucharistic elements came to be called “Communio” in the Latin west. This word did not mean union of the individual with Jesus, but union of the whole “Body of Christ” (Jos. Gelineau). During the 1100’s a practice started when devotion to the Eucharist meant primarily “viewing” the consecrated elements during and beyond the Mass, and not so much on sharing the Sacrament by the whole congregation.
Since Vatican II we are reclaiming and understanding the “Communio” part of the Eucharist that had been put aside in practice, if not in teaching. It is the present praxis (what we do) that needs to conform and adjust with apostolic teaching. To this end the Communion Rite offers three communal movements that call us to be “Body of Christ” as we receive the Body of Christ: standing, processing and singing. Each of these three practices has biblical and theological foundations.
- Standing has been from the beginning a sign of resurrection. The Greek word used for resurrection: Anastasia is literally translated as “standing”. For this reason standing has been the body posture for “Communio” and is still the posture for the way we receive Communion in the “General Instruction of the Roman Missal” (GIRM).
- Processing is the image of those who have been washed clean by the blood of the Lamb in the book of Revelation, who are responding to the invitation: “Let anyone who thirsts come forward” (Rev.22.17).
- Singing has never been optional or “tacked on” to the Liturgy. The psalms of the Old Testament were the “Songs of David” and prayed by singing – each for its special occasion. The book of Revelation celebrates the victory of the Lamb in song: “Praise our God, all you his servants…Let us rejoice…and give him glory. For the wedding day of the Lamb has come.” (Rev.19:5-7).
The Communion Rite – Part II
Is Communion: Private? Or Communal?
Liturgy is the “Official Worship of the Church”, it literally means “work of the people”. This “work” is to praise God. It is done as a people. This is the center truth of why we gather on Sunday (weekend Mass) as church.
Some have told me, over the years, “I can pray at home” or “I can pray better out on the lake or hiking in the woods”. Yes, so can I, sometimes. Praying privately and praying Liturgically are two different ways of praying. The first is done alone; the second is done as a community as a “Body of Christ”. Praying privately is not liturgical prayer even if there were many people in the same place.
So let me make this clear. Liturgical prayer is the prayer of the community praying as the Body of Christ through the Holy Spirit who makes us one in the prayer we pray. Now here comes the kicker: our prayer must be highly personal! This does not mean private. Your personal prayer, your personal piety, your personal relationship with Jesus Christ in the Holy Spirit leads us to voice one prayer as one body, as Church. If your prayer is not personal (that is, coming from the deepest part of your person – your heart) it would be empty. If your prayer (at Mass) is private you would get annoyed at those around you for distracting you or disturbing you. You may find yourself putting up with them or ignoring them.
True Liturgy, true Communion involves prayer from the heart (personal) and allows the Holy Spirit to bind us together (even with all distractions). The invitation is given to come forward as one Body (with many members) and partake in the “Bread of Life” as one Body. The communion song is the song of the Body (of Christ).
Now the guidelines call us to stand for the entire Body’s reception of communion. There are some who cannot stand that long or at all. Some might choose to kneel for a moment in personal piety then stand with the rest. Again this is a directive given to help the Church pray as one, and not to divide or cause concern or threaten personal piety. If you find your heart centered on Christ and the Spirit directing you, be assured your heart will know what is right.
As to those who Minister Music: When they are coming in procession (as they should be) they will need to be ministered to by the rest of the assembly. This means the rest will need to carry the song of communion for them “acappella” (without instrument). I would hope if we could do this for them.
Ministers of “Communion to the Sick” are to receive as their pew goes forward and then are being asked to come forward again at the end of the Communion line, waiting at the third pew behind the last communicants to receive, then move up together across the front steps to receive the “pix” (container with the host).
The communion song will be concluded when the Prayer after Communion is prayed, then we sit for a moment of “Sacred Silence”. This concludes the Communion Rite.
