About the Mass Series: Communion Rite Part 20- Receiving Communion

THEOLOGICAL AND PRACTICAL ASPECTS 2’.

Communion from the Chalice was the general rule until the 12^th century, and nowadays has become a universal practice, although either for diverse hygienic or psychological reasons people may not wish to receive from the chalice.  There are two acceptable methods sanctioned by the Vatican for receiving communion when the chalice is involved. They are:

1. To drink from the chalice.

2. By ‘intinction’ when the priest or special minister dips the hosts into the chalice and the communicant 

receives on the tongue.  The practice of dipping the host into the chalice by the communicant is an inappropriate and abused method, and is not sanctioned by either the Vatican or the Melbourne archdiocese.

Fasting before receiving communion showed respect and helped the communicant to think and adequately prepare for receiving Jesus.  This practise too has changed over the centuries, from the 10^th century when sacramental penitence was required before receiving communion, to fasting from midnight and from late 1950s to fasting one hour before. Of course, sick and elderly people are exempt especially where medication is required.

The Catechism of the Catholic Church (1994) says:

‘Anyone who desires to receive Christ in Eucharistic communion must be in the state of grace.  Anyone aware of having sinned mortally must not receive communion without having received absolution in the Sacrament of Reconciliation/Penance’. (Para 1415 p.356).

After having received communion, then what? The mnemonic ALTAR may help you in this precious time with Jesus.

                                        A: Adoration;                  

                                        L: Love,

                                        T: Thanksgiving;

                                        A: Asking

                                        R: Reparation

Compendium Series: Creation and the place of humanity

63. What is the place of the human person in creation? (CCC343-344,353)

Compendium states:

The human person is the summit of visible creation in as much as he or she is created in the image and likeness of God.

What does this mean for me?

1. I can thank God for being created in His image.
2. I can use this as an affirmation’ I am the summit of visible creation as I am created in the image and likeness of God’.

Questions to consider:

1. How does being the summit of visible creation affect my relationship with myself and with God and with my neighbour?
2. Why is the human person the summit of visible creation?
3. What does being created in the image and likeness of God mean for me?

About the Mass Series: Communion Rite Part 19- Receiving Communion

'RECEIVING COMMUNION: THEOLOGICAL AND PRACTICAL ASPECTS- ’

In the early stages of Church history, the most usual formula for the distribution of communion was ‘the Body of Christ’.  The communicant responded ‘Amen’ indicating his/her true profession of faith. St. Augustine explains in one of his sermons:

‘If you are the body of Christ and its members, it is the sacrament of what you are which is placed on the Lord’s Table: it is the sacrament of what you are which you receive.  It is to what you are that you respond ‘Amen’.  This response is your signature. You hear: ‘Body of Christ’ and You respond ‘Amen’. Be a member of the Body of Christ so that your Amen may be true’. (Sermo 272, 38, 1272).

 These are indeed powerful words.

In the 8^th century until Vatican 11, the formula ‘May the body and blood of our Lord Jesus keep you for eternal life’ was used. Nowadays, emphasis seems to be placed on the community aspect of communion- i.e. being a member of the body of Christ, but let us not forget that as we receive the host, we are truly receiving Christ’s body and blood under the form of bread and wine.  

Until the 9^th century, reception of communion was in the hand, after which the norm became to receive the host on the tongue.  Cyril of Jerusalem advised the catechumens:

‘When you come forward, do not draw near with your hands wide open or with your fingers spread apart; with your left hand make a throne for the right hand, which will receive the King’.(23,22)  

The practice of kneeling was established progressively from the 11^th-16^th centuries. Nowadays, the choice of reception of the host (either on the tongue or in the hand) is entirely made by the communicant. If received in the hand, the host should be consumed straightaway and within the view of the priest or Extraordinary Minister of the Eucharist. It should NEVER be taken back to one’s seat to consume.

It should also be noted that in the archdiocese of Melbourne, the priest is solely responsible for opening the tabernacle to get out the sacred vessels.  The practice of Extraordinary Ministers of the Eucharist taking that responsibility from the priest is not permitted since October 2006.

It should also be noted that the communicant receive host reverently as he/she is receiving Christ.  From May 11 2008, a bow before receiving communion is recommended.  Refer to Addendum for further details.

If you are not fully received into the Catholic Church, either as a child or adult, you are still welcome in most churches to come up at Communion to receive Christ’s blessing from the priest or Extraordinary Minister of the Eucharist. 

As we receive communion, perhaps we might reflect on the words of St Augustine and St Cyril of Jerusalem quoted previously.   

May our ‘Amen’ be our signature as we make a throne in our hearts for our King’ (Sermo 272,38, 1272)

Compendium Series: Teaching of Scripture about the visible world

61.      What does Sacred Scripture teach about the creation of the visible world? (CCC 337-344 )

Compendium states:

Through the account of the “six days” of creation Sacred Scripture teaches us the value of the created world and its purpose, namely, to praise God and to serve humanity.  Every single thing owes its very existence to God from whom it receives its goodness and perfection, the proper laws and its proper place in the universe.

What does this mean for me?

1. I can read again the creation story in Genesis in the light of this teaching.
2. I can consider the magnificence of the universe with its proper law  and its proper place and praise God for it.

Questions to consider:

1. What value do I put on the created world and its purpose in my life?

2.  How do I express my gratitude to God for every single thing from whom it receives its goodness, and perfection?

Today is the day we have been waiting for

Today is the day we have been waiting for. It is the beginning of World Youth Day.

Today the bishops and priests and pilgrims will gather for the Opening Mass. It will invoke memories of my WYD experiences in Rome and Sydney.   I am looking forward to watching the encore version this afternoon from  EWTN, since the 3.3am start is a tab too early for me.  For those more technically minded,  why not explore how you can watch it on your computer or better still, get ewtn installed.  It is an investment worth having.

It is very important too to pray for all the pilgrims because WYD, although a wonderful experience is demanding physically, emotionally and spiritually for the pilgrims.  So why not make an effort to say some prayers all this week for these pilgrims.  WYD experience can change lives for the better. Pilgrims who were perhaps lukewarm in their faith or initially go to be with their friends can come home changed people by the working of God in their lives. The WYD experience can be dramatic or it can be gentle change over time, but nevertheless, these pilgrims will not come back home in the same way as they left.

May the blessings of God be theirs today as they participate in the Opening Mass which is the main event for today.

About the Mass Series: Communion Rite Part 18:

‘INVITATION TO COMMUNION’

After the private preparation of the priest and people, the priest genuflects and shows the Host to the congregation (known as the second elevation- the first being at the consecration.  This is different and quite distinct from the raising of the host on the paten and the chalice at the Doxology-(Through Him with Him, in Him), which is the only liturgically correct and theologically sound action at that time.

As the host is elevated, he says:

‘This is the Lamb of God who takes away the sins of the world.  Happy are those who are called to His supper’. Both statements are taken from Scripture- the first from John 1:29 and the second from Revelation 19:9.

Then as a congregation we respond ‘Lord I am not worthy to receive you but only say the word, and I shall be healed’.

 

Before 1969, the response was ‘Lord I am not worthy to receive Thee under my roof, but only say the word and my soul shall be healed’.  This was repeated three times.  This too is taken from Scripture-the words of the centurion (Mt 8:9). 

We may have our personal preference here- some would say by using the word I, rather than my soul that we are including our complete self –body, mind and spirit. Others prefer the concept of ‘my roof’ and all that it entails.  Whatever our personal preference may be, it is wonderful, and yet, humbling to remember that it is only through the Lord’s word that we shall be healed. The text as it presently stands aims to strike a balance between worthiness rooted in Baptism (I am a child of God), and the humility possessed by the centurion, which we are invited to imitate. It is a response of humility and awe. No other gift can compare to this, and it is God’s invitation, which makes us worthy to receive it. 

What does such an invitation evoke in You?

What is the Assumption of the Blessed Virgin Mary?

This day of the Assumption of the Blessed Virgin Mary means that Mary was assumed (taken up) into Heaven body and soul.  It is so important for the Church that it is a holy day of obligation, that is, a day on which the whole church comes together in offering the Mass. Even when the feast falls on a weekday, the feast is still a holy day of obligation, and Catholics are required to make the effort to attend Mass on this feast.

In Australia, there are only two holy day of obligations, the assumption being one of them and the other Christmas Day.

Why is this feast so important?  This feast:

1. Is celebrated in the Church because it recognizes the greatest honour that belongs to Mary, the mother of Jesus, and mother of God to be the perfect disciple of Jesus and the most perfect fulfillment of His work of salvation.
2. Has its primary focus on Mary, rather than a secondary one. In other feasts of Mary, the focus is primarily focus on Jesus first and then Mary.
3. Teaches us that 'it is greater thing that Mary be the Lord's disciple than His mother'. We honour hat greatness of Mary as we recognize the full outcome of being the disciple of Jesus: entry into eternal life of the blessed, in the company of all the saints, in the vision of the eternal goodness and beauty of God.
4. Helps us to look forward in faith to the resurrection of the body, in the hope of which we bring all those who have died to the Catholic funeral rites.

The Second Vatican Council, in the Constitution on the Church, reaffirmed the article of faith that 'having completed the course of her early life, Mary was assumed in body and soul to heavenly glory'.In this document Lumen Gentium, the Second Vatican Council reiterated the words of Pope Pius X11 in defining this doctrine as a divinely revealed dogma in 1950.

The document also gave this further explanation about this feast. It says

'In the most holy Virgin the Church has already reached that perfection whereby she exists without spot or wrinkle, and further in the bodily  and spiritual glory which she possesses in heaven, the mother of Jesus continues in this present world as the image and first flowering of the Church as it is to be perfected in the world to come.  Likewise Mary shines forth until the day the Lord shall come as a sign of sure hope and comfort for the pilgrim People of God.' (Lumen Gentium 59,65,68)

So these are a few thoughts about this feast of the Assumption.  As you attend Mass today, you may reflect further on this feast and what it means to you.

Opening Prayer Series: Twentieth Sunday of Year A

The Opening Prayer for the twentieth Sunday of Year A reads as follows:

Let us pray

(that the love of God may raise us beyond what we see 

to the unseen glory of His kingdom)

God our Father,

may we love You in all things and above all things 

and reach the joy You have prepared for us 

beyond all our imagining.

In making this prayer tangible, the following reflection questions emerged.

1. What do I see in my life that shows the love of God?
2. What might I see as God's anticipatory love for this coming week?
3. Am I ready for the unseen glory of His Kingdom?
4. What do I need to do or be on an ongoing basis to be ready for God's kingdom?
5. Is God first in my life- are there any other things that get top priority rather than God?
6. What might Heaven be like? What does scripture tell us about the afterlife?

On a personal note, I have to say that being ready for God's Kingdom is clearly in my mind and heart since my mum died 13 days ago. Although elderly and with various health concerns, she was fine one minute, but a quick heart attack changed everything instantly. She was in hospital less than 24 hours before God (hopefully) called her to His unseen glory of His Kingdom.

Today's Gospel encourages us to persevere and never give up.  The woman was in need, not for herself as such, but for her daughter who was 'tormented by a devil'. In today's language, one might interpret that as some kind of mental illness. Jesus does not answer her first request, which may seem strange.  However, as the woman does not give up, Jesus finally grants her request.  Today's gospel is about helping out faith to grow in times of trial and the necessity of the grace of perseverance.

We may wish to think of a trial that we have experienced in our lives.  What was our reaction?  Did we pray more during that time or did we give up hope that God would answer our need?  Has our way of dealing with trials and difficulties changed over the years, or do we adopt the same approach when they come our way?  It is not that God is deaf or uncaring. He knows what we need most. 


During this week, let us thank God for our lives and many blessings He has provided for us.  When we are in difficulty, let us remember that God does not ignore us, but is ready to assist as we intercede for our need and persevere in asking. 

Reflection and Prayer Series: Help me cling to You Lord

My reflection and prayer series is about sharing reflections and Prayers which have impacted upon me and have provided food for thought. I hope that they will also nurture your soul and spirit.

My post is called:

HELP ME CLING TO YOU LORD. 

In the valley of the shadow 

or beside still waters

in the depths of despair

or on the heights of joy

'help me cling to You, Lord 

with a steadfast song of praise.

Compendium Series: Angels and the life of the Church

61.      In what way are angels present in the life of the Church? (CCC 334-336.552 )

Compendium states:
The Church joins with the angels in adoring God, invokes their assistance and commemorates some in her liturgy.

What does this mean for me?

1.     I can also join with the angels in adoring God,

2, I am able to invoke their assistance in the liturgy and in my own life.

Questions to consider:

1. In the liturgy, where do we particularly join with the angels?
2. How might I invoke their assistance for my life?
3. How does the Catholic understanding of angels differ from other world view understanding (eg New Age,society in general)

About the Mass Series: Communion Rite Part 17

‘PRIVATE PREPARATION OF PRIEST AND PEOPLE’

It was in France that various prayers recited by the priest before communion appeared during the Middle Ages.  They were meant as private prayers to foster the devotion of the priest.  The Missal of Pius V (1570) required the priest to say a prayer for peace, not only at Solemn High Mass, the only occasion when the peace was exchanged and then only among the clergy, but also at all other Masses.  Two additional prayers were selected from among the numerous formalae which appeared in the medieval liturgy books, to stimulate the piety of the priest before communion.  All three prayers are retained today, although with a different disposition.

The first formula now introduces the rite of peace, whilst the second and the third remain as a preparation for communion, but the priest may choose one of the two prayers.  Being private prayers, they are said ‘sotto voce’.

The first prayer is:

‘Lord Jesus Christ, Son of the living God, by the will of the Father and the work of the holy Spirit your death brought life to the world.  By your holy body and blood free me from all my sins and from every evil. Keep me faithful to your teaching, and never let me be parted from you’. 

The second prayer is:

‘Lord Jesus Christ with faith in your love and mercy I eat your body and drink your blood. Let it not bring me condemnation, but health of mind and body’.

Just as the priest prays that he may receive Christ’s body and blood to good effect, so we too as the congregation do the same by silent prayer.  This is another opportunity for individual and silent prayer before communion. We may wish to reflect on how we prepare for communion?  

A Personal note

To my readers of New Horizons

I wish to ask for your prayers for my mother' soul.  She passed away peacefully on Monday after a sudden illness.

I would be most grateful for your prayers for myself as the next phase of my life unfolds.

thank you

Please forgive me if posts are less frequent in the next few days.



New Horizons.

About the Mass series:COMMUNION RITE: PART 16:

                    ‘AGNUS DEI—LAMB OF GOD’

 During the breaking of the bread, the Lamb of God (Agnus Dei) is sung, the text of which comes from scripture: ‘There is the Lamb of God who takes away the sins of the world’. (John 1:29)

The title ‘Lamb of God’ also comes from Isaiah 53:6-11 (known as the ‘Suffering Servant’).  The superposition of the images of the Servant and the Lamb was easier, because in Aramaic the word ‘talya’ meant Servant, Son and Lamb.  Throughout Scriptures there are many other references to the Lamb. The book of Revelations for instance, speaks 28 times about Christ as the Pascal Lamb.

The chant was originally sung by the people and assisting clergy, and was repeated as often as necessary to accompany the action of the breaking of the bread. Gradually, it became the domain of the choir. As the number of communicants decreased and as unleavened hosts replaced leavened bread, the action of the breaking of the bread was quite brief.  As a result, the text came to be sung only three times. 

The wording was originally unchanged at each repetition until the 10^th century, when the last phrase was changed to ‘grant us peace’ to link the chant to the kiss of peace, which in the previous century began to be transferred from before, to after the breaking of the bread.

Nowadays, ‘The Lamb of God’ has been restored as a chant to accompany the breaking of the bread and the commingling.  The invocation may be repeated as the action demands, but the final response is always ‘grant us peace’.

Perhaps, we too can be like John the Baptist and acknowledge Jesus as ‘the Lamb (Servant-Son) of God who takes away the sins of the world’.