The Rite of the Holy Sacrifice of the Mass

70. The Communion of the Celebrant

The three or rather the two aforesaid prayers, the priest recites with an humble inclination of the body and with eyes riveted on the sacred Host (oculis ad Sacramentum intentis—Rubr.); now the preparation for Communion is concluded in the following manner.

1. The Conclusion of the Liturgical Preparation for Holy Communion.¹⁰⁸¹1081Sacerdos ante perceptionem corporis et sanguinis Christi debet dicere orationes a s. Patribus institutas; deinde meditari debet in incarnatione, in passione, in virtute hujus Sacramenti, dicens: “Panem coelestem....” — hoc dicens se ipsum incitat ad devotionem, reducens ad memoriam, quid est quod sumere debet, quia panem qui de coelo descendit, et qualiter sumere debet, quia nomen Domini invocando, ut sic cum majori sumat reverentia et timore. — Dicendo vero subsequenter: “Domine, non sum dignus,” ex humilitate suam profitetur indignitatem (Durand. l. 4, c. 54, n. 10). This is the most ancient notice of the liturgical use of the above mentioned formulas of prayer before the Communion of the celebrant. The Ordo Rom. XIV, c. 53 remarks after the recitation of the Prayer for Peace and the imparting of the kiss of peace: junctis manibus dicat reverenter illas orationes: “Domine J. Chr., Fili Dei vivi....” et alias orationes, quae dicendae sunt ante sumptionem corporis prout habentur in libro (in the Missal). — The priest longs to be fed with the fat of wheat and filled with honey out of the rock (Ps. 80, 17); he yearns for the strength and delicious flavor of the true Manna; he desires to taste the sweetness of the Lord at its fountain-head: therefore, he adores the Most Blessed Sacrament by genuflecting and manifests, whilst rising again,¹⁰⁸²1082Adoratio hic signanter praescribitur tamquam actus proxime disponens ad communionem. Deinde surgens dicit “Panem coelestem accipiam...” ad explicandam famem et fervens desiderium hujus panis coelestis, quo mirifice disponitur anima ad percipiendam ex eo perfectam nutritionem et pinguedinem spiritus.... nec exspectat, ut erectus ea verba proferat, sed dum surgit ea pronuntiat, ut ferventius desiderium exprimatur (Quarti p. 2, tit. 10, n. 4). the desire and longing of his heart in the words: p. 434Panem coelestem accipiam¹⁰⁸³1083Accipere = to take in the hand, to seize and = to partake of, to eat. — In Evangelio legitur quod Christus accepit panem et calicem; non est autem intellegendum quod acceperit solum in manibus, ut quidam dicunt, sed eo modo accepit quo aliis accipiendum tradidit; unde cum discipulis dixerit: Accipite et comedite, et iterum: Accipite et bibite, intellegendum est quod ipse accipiens comederit et biberit (S. Thom. 3, q. 81, a. 1 ad 1). et nomen Domini invocabo—“I will take the bread of heaven, and will call upon the name of the Lord” (Cf. Ps. 115, 4), that is, I will magnify the Lord and praise Him. Then he takes the Host and paten in the left hand, and slightly inclining his body, he strikes his breast three times with the right hand, saying each time:

The profound humility and unshaken confidence of the priest preparing for Communion could not be expressed more strikingly and, at the same time, more simply and heartily, than is done by the thrice repeated words spoken by the centurion of Capharnaum, to whom the Lord had said that He would enter into his house and cure his sick servant (Matth. 8, 5–14).¹⁰⁸⁴1084These words of the Centurion, praised by Jesus, the Church has taken in such a manner to heart, that she always places them in the mouth of her children before Holy Communion, the corporeal visit of our Saviour; on the one hand, to confess her unworthiness for a like visitation, and, on the other, to express her confidence that by a single word of His gentle power, He will deliver them from their unworthiness, that is, make them worthy. (Cfr. Laurent, Das heilige Evangelium S. 51). — Dicendo se indignum, praestitit dignum, non in cujus parietis, sed in cujus cor Christus intraret. Neque hoc diceret cum tanta fide et humilitate, nisi illum, quem timebat intrare in domum suam, corde gestaret (S. Aug. Serm. 62, n. 1). Non sum dignus qui sub tectum meum intres. Tecto non recipiebat, corde receperat. Quanta humilior, tanto capacior, tanto plenior. Colles enim aquas repellunt, valles implentur (S. Aug. Serm. 77, n. 12). — Per centurionem figurati sunt timorati ac humiles christiani, qui Christi opem desiderant, sed eum intra se communicando vel celebrando recipere vehementer verentur, unde cum spirituali receptione Sacramenti multoties contentantur. Et quamvis hoc interdum sit bonum, melius tamen est ex fervore et spe pietatis divinae Sacramentum recipere. Semper etiam expedit, cum centurione Christi dignitatem propriamque vilitatem perpendere et intimo corde fateri (Dion. Carthus. In Matth. c. 8). — Yes, humility and confidence at this moment take possession of the soul. If the priest, with lively faith, considers the greatness and holiness of the Eucharistic Lord, about to enter into him, then he is sensibly touched and profoundly humbled because of his unworthiness, his heart being so void and dreary, so poor and cold. Filled with holy confusion and fear, he would exclaim with St. Peter: “Depart from me, for I am a sinful man, O Lord!” (Luke 5, 8.) Yet at the sight of the condescending love and goodness of the Saviour, who on the altar conceals His glory in order to attract us, he is again encouraged and animated with joyful confidence. “Come to Me,” sayest Thou, O Lord, “all you that labor and are heavily burdened, and I will refresh you.” “O sweet and amiable word in the ear of a sinner, that Thou, O Lord my God, shouldst invite the poor and needy to the communion of Thy most sacred Body! But who am I, O Lord, that I should presume to come to Thee? Behold, the heaven of heavens cannot contain Thee; and Thou sayest: Come you all to Me! What means this bounteous condescension and this so friendly invitation? How shall I dare approach, I, who am conscious to myself of no good on which I can presume? I sigh and grieve that I am yet so carnal and worldly, so unmortified in my passions, so full of the motions of concupiscence; so unguarded in my outward senses; so often entangled with many vain imaginations; so much inclined to exterior things, so negligent as to the interior; so easy to laughter and dissipation, so hard to tears and compunction; so prone to relaxation, and to the pleasures of the flesh, so sluggish to austerity and fervor; so curious to hear news and to see fine sights, so remiss to embrace things humble and abject; so covetous to possess much, so sparing in giving, so close in retaining; so inconsiderate in speech, so little able to hold my peace; so disorderly in my manners, so impetuous in my actions; so greedy at meat, so deaf to the word of God; so eager for rest, so slow to labor, so wakeful to hear idle tales, so drowsy to watch in the service of God; so hasty to make an end of my prayers, so wandering as to attention; so negligent in saying the Divine Office, so tepid in celebrating, so dry at the time of receiving; so quickly distracted, so seldom quite recollected in Thee; so easily moved to anger, so apt to take offence at others; so prone to judge, so severe in reprehending; so joyful in prosperity, so despondent in adversity; so frequent in good resolutions, and so backward in carrying them out!” (Imit. of Chr. l. 4, 1, 7.)

Thus does the priest bewail his imperfections and weaknesses. Yet he also has unlimited confidence in Jesus Christ who, as St. Agatha said, by His word alone can cure all maladies (qui solo sermone restaurat universa—Offic. 5. Febr.). Whilst acknowledging his unworthiness, he, at the same time, confidently implores that the Lord, by a mere word of His omnipotence (tantum dic verbo, μόνον εἰπὲ λόγῳ), would perfectly heal and restore his diseased soul, that is, make it worthy for the approaching entrance of God into the lowly tabernacle of the human heart—namely, for Holy Communion. Already before Mass the priest also prayed: “O Lord, be Thou merciful to me! Heal my soul (sana animam meam); for I have sinned against Thee” (Ps. 40, 5).

2. The receiving of the Host. — “The marriage of the Lamb is come, and his wife (the soul) hath prepared herself . . . Blessed are they who are called to the marriage of the Lamb!” (Apoc. 19, 7, 9.) Holy Communion is the greatest joy and happiness—the bliss of this life, it is heaven upon earth and in the heart. Therefore, “rejoice O my soul, and give thanks for so noble a gift, and so singular a comfort left to thee in this vale of tears. For as often as thou repeatest this mystery, and receivest the Body of Christ, so often dost thou celebrate the work of thy redemption, and art made partaker of all the merits of Christ. For the charity of Christ is never diminished, and the greatness of His propitiation is never exhausted.” (Imit. of Christ IV, 2, 6.)

The priest takes the sacred Host in his right hand, and blesses himself¹⁰⁸⁵1085Corpus et sanguinem Domini sumpturus se cum illis ante faciem cruce signat. Sicut enim prius cruces faciendo active tamquam minister illa sanctificavit, sic se eis nunc cruce signando passive petit sanctificari (Durand l. 4, c. 54, n. 11). with Christ’s sacrificial Body, pronouncing at the same time these words: Corpus Domini nostri Jesu Christi¹⁰⁸⁶1086An sacerdos seipsum signans cum hostia et calice consecratis ante sumptionem sanctissimi Sacramenti ad verba—Jesu Christi—debeat caput inclinare? Resp.: Affirmative, juxta Rubricas (S. R. C. 24. Sept. 1842). custodiat animam meam in vitam aeternam. Amen. — “May the Body of our Lord Jesus Christ preserve my soul unto life everlasting. Amen.”¹⁰⁸⁷1087The usual formula for administering Holy Communion, is as follows: Corpus Domini nostri J. Chr. custodiat animam tuam in vitam aeternam. Amen; but if Communion be given per modum viatici, the priest says: Accipe frater (vel soror) viaticum corporis D. N. J. Ch., qui te custodiat ab hoste maligno et perducat in vitam aeternam. Amen. At the Communion of the newly ordained, the bishop says: Corpus D. N. J. Ch. custodiat te in vitam aeternam, upon which each one answers: Amen. In former times various formulas were in use, for example, Corpus Christi—R. Amen,—Sanguis Christi—R. Amen. — Corpus D. N. J. Ch. conservet animam tuam. — Corpus et sanguis D. N. J. Ch. conservet et custodiat te in vitam aeternam. — Corpus D. N. J. Ch. custodiat corpus tuum et animam tuam in vitam aeternam. — Perceptio corporis Domini nostri sit tibi vita et salus et redemptio omnium tuorum peccatorum. — Corpus et sanguis D. N. J. Ch. in vitam aeternam te perducat et in die judicii ad sanctam requiem te resuscitet. — Corpus D. N. J. Ch. sit tibi salus animae et corporis. — Corpus D. N. J. Ch. sanguine suo intinctum conservet animam tuam in vitam aeternam. Amen. — In the ancient Communion rite the Amen of this administering formula was a responsory, whereby the communicant expressed his faith in the real presence of Christ in the Blessed Sacrament. In toto orbe terrarum pretium nostrum accipitur: Amen respondetur (S. Aug. Enarr. in Ps. 125, n. 9). — Habet magnam vocem Christi sanguis in terra, quum eo accepto ab omnibus gentibus respondetur Amen (S. Aug. Contra Faust. l. 12, c. 10. Cfr. Pseudo-Ambr. De sacrament. l. 4, c. 5, n. 25). Then he receives,¹⁰⁸⁸1088Deinde sacerdos communionem sumit, quam cum magno affectu et reverentia summa accipere debet, non festinando, sed beneficia Christi ardentissime recolendo, videlicet incarnationem, passionem, dilectionem ejus ad nos, tantam dignationem ac liberalitatem, qua sic dignatur esse nobiscum et sumi a nobis. Debet etiam Christum fiducialiter alloqui eumque intime exorare pro his, quae vehementius cupit adipisci ab ipso, tam pro se quam pro carioribus sibi, deprecando Christum, ut dignetur se omnino convertere et stabilire semperque confortare in ipso (Dion. Carthus. Expos. Missae art. 38). with profound humility and reverence, with fervent devotion and ardent love, the heavenly Bread of life which God in His sweetness has provided for the poor and hungry (Ps. 67, 11).

The formula of receiving the Host and chalice embraces briefly and pregnantly the entire plenitude of the fruits of Communion. The preservation of the soul unto eternal life includes that of the body also as a necessary consequence and result: for the sake of the soul and by the soul the body, too, is preserved unto life eternal—the salvation of the soul is likewise the salvation of the body. The divine power of the Eucharist protects the soul against all dangers of salvation, temptations and assaults, inasmuch as it preserves, strengthens, augments and perfects in it the life of grace.¹⁰⁸⁹1089Tempus Evangelii recte tempus gratiae nuncupatur, quoniam multo exuberantior gratia in eo est data quam ante et innumerabiliter pluribus: inter quae est universitas gratiae sacramentalis et eucharistia maxime, quae inter suos effectus clarissimos confortat et munit nos in peregrinationis hujus exsilio ad pergendum viam salutis et arctum hoc iter, in quo innumerabilia magna et gravia occurrunt impedimenta, quousque ad supernae vocationis bravium pertingamus (Dion. Carthus. De sacram. altar. art. 5). Unto them who eat His glorious Body, Christ gives the fat, the unction, the fulness of the life of the spirit (se manducantibus dat spiritus pinguedinem—Offic. ss. Corp. Christ.)¹⁰⁹⁰1090“When thou beholdest the pure and immaculate Body of the God-Man lying before thee on the altar, say to thyself: Through this Body I am no longer dust and ashes, no longer a captive, but free; through this Body I hope to obtain heaven and all it contains—eternal life, the lot of the angels, the society of Christ. This Body pierced through with nails, death could not retain; in the presence of this crucified Body the sun was enveloped in darkness; because of it the veil of the temple was rent, the rocks were split, and the whole earth shook; this is the Body, covered with blood, pierced with a lance, from which issued for the entire universe two fountains of salvation—blood and water”(St. Chrysostom. 24th Homily on the First Epistle to the Corinthians). United most intimately and most wonderfully with the Eucharistic Saviour, the soul tastes and experiences how sweet is the Lord (Ps. 33, 9); she is quickened, refreshed, encouraged and stimulated: she finds strength and vigor, comfort and peace amid the temptations, sufferings and combats of life. “Thou, O Lord, didst feed Thy people with the food of angels, and gavest them bread from heaven prepared without labor, having in it all that is delicious and the sweetness of every taste, for Thy sustenance showed Thy sweetness to Thy children” (Wisdom 16, 20 etc). Filled and animated with mysterious joy by the spiritual, delicious taste of this precious Manna of the soul, the priest cries out from the depths of his heart: “My Beloved to me, and I to Him; I have found Him and I will not let Him go” (Cant. 2, 16; 3, 4). — I shall hold Him fast with love and devotion! Thoughts, affections, resolutions fill the breast of the communicating priest during the short pause that the rubrics permit and prescribe for the silent meditation on the sublime and wonderful grace that has been bestowed upon him.¹⁰⁹¹1091Sumat duas partes hostiae cum omni devotione et reverentia, et dum habet in ore sacrum Domini corpus, teneat manus ante pectus junctas in modum orantis (Ordo Rom. XIV, c. 53). The Church expresses this injunction most beautifully in the following words, that he rest a short time in meditation of the Most Blessed Sacrament (quiescit aliquantulum in meditatione Ss. Sacramenti). Who is not, therefore, reminded of the ever true saying of St. Augustine: “Thou hast created us for Thyself, O Lord, and our heart is disturbed until it rests in Thee!”

3. The receiving of the Chalice. — The celebrant must receive the Sacrament under both species; this is necessary for the completion of the Sacrifice, which he accomplishes by the consecration of the two elements.¹⁰⁹²1092Ex parte ipsius sacramenti convenit quod utrumque sumatur, scil. et corpus et sanguis, quia in utroque consistit perfectio sacramenti, et ideo quia ad sacerdotem pertinet hoc sacramentum consecrare et perficere, nullo modo debet corpus Christi sumere sine sanguine (S. Thom. 3, q. 80, a. 12). After the receiving of the Body of Christ, therefore, follows the receiving of the Precious Blood. The priest soon arises from the blissful contemplation of the unfathomable mystery of love, to be conducted into the wine-cellar of the Lord (Cant. 2,4) and to drink of the wine that germinates virgins (Zach. 9, 17), that is, the sacrificial Blood of Christ, whence blooms in virginal hearts angelic purity, light, innocence, holiness. He prepares the receiving of the chalice,¹⁰⁹³1093In the thirteenth century the rite in this place was somewhat different. Junctis manibus inclinans sanguini dicat: “ Quid retribuam . . .” et dicens: “Calicem Domini accipiam” (et non prius) accipit et elevat calicem de altari. Postea vero dicens: “Laudans invocabo Dominum” se signat cum illo, quo versu expleto sanguinem sumit (Durand. l. 4, c. 54, n. 11). — Dicat illos versus: Quid retribuam . . . Calicem . . . et alia dicenda ante sumptionem sanguinis, prout in libro habentur (Ordo Rom. XIV, c. 53 [in the fourteenth century]). by uncovering it, genuflecting before it, putting into it the fragments of the sacred Host which may have been gathered up by the paten, and at last holding it with the right hand; meanwhile he recites some verses of the Psalms (Ps. 115, 3–4; Ps. 17, 4) introductory (to the Partaking of the Chalice):

Whilst the priest in silent, blissful adoration reflects for some moments on the inconceivable love and liberality of God, on the boundless riches, treasures, gifts and joys of the Eucharistic “Sacrificial Banquet, in which Christ is received, the remembrance of His passion celebrated, the soul inundated with grace and an earnest of future glory given to us,”—his heart overflows with gratitude and he cries out in holy enthusiasm: “What shall I render to the Lord, for all the things that He has rendered to me?”¹⁰⁹⁴1094Versiculus iste cum ingenti devotione dicendus est, quatenus tota mente optemus Deo esse grati, ejus beneficia memoriter atque frequenter recolendo eaque Domine humiliter confitendo, ipsum pro eis ferventer amando (Dion. Carthus. In Ps. 115, 3). The infinite God with infinite love bestows upon me an infinite gift; for in Communion Jesus offers Himself to me with His glorious divinity and humanity. Although He is almighty, He could not give me more; although He is omniscient, He knows not how to give me more; although He is most wealthy, He has not more to give. To the question, whether or how he might suitably thank the Lord for His boundless goodness, the priest remains for some moments in holy silence,¹⁰⁹⁵1095Subsistens aliquantulum in considerandis bonis, quae cum sacratissimo Christi corpore accepit, in eam postea sententiam magno affectu erumpit: “Quid retribuam Domino pro omnibus, quae retribuit mihi?” — cum in hoc solo Sacramento omnia contineantur, eo quod sit summum bonum, in quo omnia bona latent. Et sacrum Calicem accipiens, quasi respondeat sibi interroganti: “Calicem, inquit, salutaris accipiam et nomen Domini invocabo.” Sanguinem scilicet pretiosissimum, qui in hoc salutis meo Calice continetur, accipiam in gratiarum actionem pro innumeris bonis, quae cum sanctissimo suo Corpore mihi est largitus. Et quoniam cum ipso Sanguine eadem bona recipio, ac propterea est singulare omnino beneficium, pro utroque laudabo semper sanctum ejus nomen et cupio, ut totus mundus ipsum laudet ac benedicat et cum Angelorum hierarchiis novum illud canticum cantet in honorem hujus sacrificii, quod ejus mortem repraesentat: “Dignus est Agnus, qui occisus est (et hic immolatus) accipere virtutem et divinitatem et sapientiam et fortitudinem et gloriam et honorem et benedictionem in saecula saeculorum. Amen” (Apoc. 5, 12). (De Ponte, De Christian. hom. perfect. IV, tr. 2, c. 14). whilst collecting the particles on the corporal, and then taking the chalice in his right hand, he breaks out into words which betoken his elevated sentiments of gratitude: “I will take the chalice of salvation and I will call upon the name of the Lord. Praising I will call upon the Lord and I shall be saved from my enemies.” Whilst considering what we may give to the Lord, we find nothing else than what He had previously given us. Thus, in the first place, the priest affirms his gratitude, inasmuch as he takes hold of the chalice with its infinitely precious and inestimable contents, to offer it for the glorification of the divine name and to drink it while gratefully magnifying the Lord. God has no need of our gifts (Ps. 15, 2); the most acceptable thanksgiving to His loving Heart is for us to esteem His benefits, to receive them with desire and fervor,¹⁰⁹⁶1096Prima gratitudo et gratiae repensio est beneficium gratanter (with joy) recipere (Dion. Carthus. In Ps. 102, 2). and employ and utilize them in His honor with fidelity and zeal. Therefore, the priest returns thanks for the heavenly Bread of life, inasmuch as he extends his hand for new gifts, that is, for the chalice of salvation.¹⁰⁹⁷1097Ad sacra mysteria celebranda trahat te gratiarum actio pro omnibus beneficiis temporalibus et spiritualibus tibi et aliis impensis, cum nihil habeamus Deo retribuere pro omnibus quae retribuit nobis, aliud quam calicem salutaris accipere et sacrificare hostiam laudis (Ps. 115, 3–4), i. e. Jesum Christum (S. Bonav. tr. de praep. ad Miss. 1, § 4, n. 15). At the same time his heart overflows with grateful sentiments of divine praise and glorification, and he is animated with unshaken confidence toward God that he shall find in the chalice salvation, safety, redemption. The Lord has prepared the Eucharistic table against all that afflict us (Ps. 22, 5); in this festive and joyful Banquet lies the mystery of strength and fortitude, by which the faithful soul victoriously supports all exterior and interior trials, and triumphs gloriously over Satan, the world and the flesh.—“ ‘The chalice of benediction, which we bless, is it not the communion of the blood of Christ?’ (1 Cor. 10, 16.) Appropriate and fearful utterance! For the Apostle would thereby say: that the Blood in the chalice is identical with that which flowed from the side of Jesus, and this we drink. He calls it a chalice of benediction, because while holding it in our hands, we praise and magnify Christ, we admire with astonishment His unutterable gift and thank Him that He has not only shed this Blood to redeem us from sin, but that He has, moreover, imparted the same to us.”¹⁰⁹⁸1098St. Chrysost, 24th Homily on 1 Cor. 10, 16.

The priest now makes the sign of the Cross over himself with the chalice pronouncing the words of benediction: Sanguis Domini nostri Jesu Christi custodiat animam meam in vitam aeternam. Amen. — “The Blood of our Lord Jesus Christ preserve my soul unto life everlasting. Amen.” Then with desire, fervor and joy he drinks the Precious Blood which streams forth unto eternal life. At this moment his heart exults: “My chalice, which inebriateth,—how goodly is it!” (Ps. 22, 5.) The mystical sacrificial chalice inundates the soul with blissful and heavenly inebriety, so that it makes us oblivious of all that is earthly; for “it bestows devotion and ardor of love with special charm and spiritual joy. ... It imparts to the soul a fountain of well-being which overflows on the body, so that heart and flesh rejoice in the living God and cease to desire aught that is carnal.” Truly, exceedingly glorious, excellent, noble, royal is the inebriating sacrificial Chalice! Brighter than the dawn of morning and evening’s sunset sparkles, shines therein the Eucharistic Blood, that is, the holy Blood which once coursed through and animated the mortal members of the Saviour; that divine Blood which, in His painful passion and death, was shed upon the earth from His lacerated Body and transpierced Heart; that adorable Blood which, in heaven above and here in the tabernacle, flows and palpitates in the corporal Heart of Jesus; that precious Blood which, as the price of our redemption, streams forth in the ever fresh fountain of the Sacrifice of the Mass and in the sevenfold stream of the Sacraments over the earth and renews its face!

“O happy priest, how is it that the Lord has ‘selected thee, has chosen thee’ from among the children of men! Thy hand encompasses in the chalice the form of the Heart,—yet no, the Heart even of thy ‘God’ and ‘Redeemer’! Like unto the calyx of the lily it expands, to pour its heavenly honey into the pure, golden, lilylike chalice of thy heart. Well mayst thou, ‘praising the Lord, call upon Him’; assuredly thou hast reason to do this. The ‘power of the adorable Blood’ ‘will gird thee for the giant battle’ against the enemies of thy salvation. Therefore, raise aloft the chalice, and when its golden rim touches thy lips, trembling with joy, then may thy soul exult: ‘Praise the Lord! Blessed be’ the chalice of the eternal, the glorious Covenant! — Enter, O Precious Blood, into my heart, as the conqueror into his conquered kingdom! Take possession of all its powers, inclinations, sentiments. Fill it to overflowing with the fire of Thy grace. Rule it without limit, thou crown of the kingdom of God, thou purple cloak of my Eternal King, until this poor heart in adoration, ‘praising’ shall bathe itself in thy heavenly flood of light!” (Wolter.)

Only after partaking of the Eucharistic Sacrificial Banquet is the priest perfectly one—one body, one heart, one soul—with the Divine Victim. He now administers to the faithful,¹⁰⁹⁹1099Est legitimum tempus communicandi ante ultimam orationem, quae dicitur ad complendum, quia ejus petitio maxime pro eis est qui communicant. Unde etiam eorum qui per singulas Missas communicare volunt, accendi videtur voluntas, quia per totam Missam pro eis quam maxime et quasi nominatim oratur, qui ibi offerunt atque communicant (Walafr. Strabo c. 23). who long for it, and who are prepared to receive it, the Eucharistic Bread of heaven.¹¹⁰⁰1100The rite for administering Communion to clerics and to the laity formerly varied greatly according to times and places. For several centuries the faithful received the Blessed Sacrament standing, but with a reverential, bowed posture of the body, with the right hand crossed over the left; only during Holy Mass did they communicate under both forms. After the sixth century the precious Blood was received through a chalice-tube (calamus, fistula, pugillaris, pipa, canna); in the Middle Age frequently but a portion of the consecrated Blood was poured into a ministerial-chalice filled with wine, or in many places the Host was dipped into the precious Blood. From the thirteenth century Communion under both kinds was gradually discontinued. It now exists only for the officiating ministri sacri (deacon and subdeacon) at the High Mass of the Pope. The prayers now in use (confessio et absolutio, Ecce Agnus Dei, Domine non sum dignus), when giving Holy Communion out of and also during Holy Mass, appear to have been gradually introduced since the thirteenth century. (Cfr. Mabillon, In Ord. Rom. c. 14. — Krazer sect. 4, art. 1, c. 15.) The Church ardently wishes that her children should often by sacramental Communion participate in the Sacrifice of the Mass. “She admonishes with maternal kindness, exhorts, beseeches and implores, by the bonds of the mercy of God, that all Christians .... be mindful of the great majesty and the boundless love of our Lord Jesus Christ, that they believe and honor with such steadfast faith, devotion of heart, piety and reverence the holy mysteries of His Body and Blood, that they may frequently receive this supersubstantial Bread, and that it may be to them truly the life of the soul and perpetual health of mind. That, being thereby fortified, they may, after this wretched pilgrimage, arrive at the heavenly home, there to enjoy unveiled the same Bread of Angels which they now receive concealed under sacred veils” (Trid. sess. 13, cap. 8). They, who do not receive sacramentally, should unite themselves to the Eucharistic Saviour at least by a spiritual Communion—by lively faith, compunction, sincere humility, ardent love, fervent desire—for spiritual Communion also obtains for the soul many and precious graces.

4. The Purification of the Chalice and the Ablution of the fingers.¹¹⁰¹1101Purificatio in liturgical books designates not only the cleansing of the chalice, and the mouth also, but likewise the wine with which the priest rinses the chalice after receiving the precious Blood, and even the wine which may be given to those who communicate after they have received the sacred Host. By ablutio is understood the wine and water whereby the fingers that held the Host are cleansed from any particle of the sacred Host that may be attached to them, and the chalice rinsed a second time. Celebrans, sumpta purificatione, lavat digitos et sumit ablutionem (Cerem. Episcop. l. 2, c. 29, n. 8). — By the purification and ablution it is intended to prevent as securely as possible every profanation of the Blessed Sacrament. This object is, however, obtained, since by a strict adherence to the prescribed rite hardly any particle of the consecrated species can yet remain. Practically unimportant is the question, whether the rest of the consecrated wine still remaining in the chalice is drunk with the fluids poured in, or whether it is so altered by being mixed with the wine and water, that the real presence of Christ ceases therein. The Church nowhere prescribes more water than wine to be taken at the ablution, but it is recommended by many authors, in order more securely to effect the destruction of holy species that might still be in the chalice. We should take notice, moreover, that the Church very unwillingly and quite seldom grants that the ablution be taken with water only. — Verisimile est et pietati conforme asserere, colligi ab angelis fragmenta, quae remanent, praesertim minutiora, quae conspici non possunt, nec consequenter humana diligentia custodiri et colligi (Quarti, Comment. p. 2, tit. 10, dub. 7). — In the smallest particle of the sacramental species the whole Christ is present. On the belief in this truth numerous liturgical usages and ordinances are founded, all conducing to prevent and avoid, with the greatest and almost scrupulous care, the slightest profanation of the smallest portion of the sacred Host or of a single drop of the Eucharistic Blood. After the Consecration, therefore, the thumb and forefinger must continually be held together,¹¹⁰²1102Sacerdos digitos jungit post consecrationem, scil. pollicem cum indice, quibus corpus Christi consecratum tetigerat, ut si qua particula digitis adhaeserit, non dispergatur, quod pertinet ad reverentiam sacramenti (S. Thom. 3, q. 83, a. 5 ad 5). and as often as they touch the sacred Host, be purified over the chalice. For this reason it is that after Communion the fragments on the corporal and paten must be so carefully collected, and chalice and hands be well cleaned. For this purpose great care and attention have always been exerted;¹¹⁰³1103Archidiacono nimis caute procurandum est, ne quid in calice aut patena sanguinis vel corporis Christi remaneat (Ordo Rom. IV, n. 12). thus already St. Cyril of Jerusalem exhorts: “Have the utmost care that no part of the Eucharistic species be lost. For, tell me, if any one gave you grains of gold, would you not guard them with the greatest circumspection and be most solicitous that none of them be lost and that you thereby suffered no loss? How much more cautious must you be not to lose a crumb of that, which is incomparably more valuable than gold and precious stones.” (5. Mystag. Catech. No. 21.)

The present purification and ablution rite, which is minutely ordered and prescribed, was established and developed only during the course of the Middle Age.¹¹⁰⁴1104With respect to the purification of the chalice and paten, as well as the ablution (washing) of the mouth and fingers after Holy Communion, we have no information dating from the first ten centuries. The Ordo Rom. IV (written probably at the beginning of the eleventh century) mentions (n. 13), that the bishop at this point washes his hands; the Ordo X of a later period remarks (n. 15) in reference to Good-Friday and Requiem Masses: “perfusionem facit Pontifex in calice et ipse sumit et postea lavat cum aqua in bacilibus” (vessels or basins). In the Middle Age the chalice was generally purified with wine, and the purification drunk; the fingers, on the contrary, were usually rinsed with water and the ablution thrown into the Sacrarium. Post contrectata et sumpta Sacramenta sacerdos . . . manus lavat et in locum sacrum huic cultui deputatum ipsa aqua vergitur (Ivonis Carnot. Serm. 5). — Post sumptum Eucharistiae sacrificium sacerdos abluit et perfundit manus, ne quid incaute remaneat ex contactu divinissimi Sacramenti. . . Ablutionis autem aqua debet in locum mundum diffundi honeste, ut altitudo Sacramenti reverentius honoretur (Innocent. III. l. 4, c. 8). For the purification of the fingers, as a rule, another chalice was used. — Sanguine sumpto, recipiat Pontifex modicum de vino in calice, infundente illud subdiacono, et illud sumat ad abluendum os suum. Postea dicendo illas orationes “Quod ore . . .” et “Corpus tuum . . .”, tenens super calicem digitos utriusque manus, quibus tetigit hostiam, abluat ipsos modicum, subdiacono iterum infundente vinum, et antequam illud sumat, abluat iterum eos digitos cum aqua, quam infundat capellanus cum pelvibus, et ipsa aqua projiciatur in loco mundo. Pontifex, ablutis digitis praedicto modo cum aqua, abstergat os cum panno tersorio. . . . Postea sumpto vino quod erat in calice, tergat os suum eodem panno (Ordo Rom. XIV, c. 53). This rite of the first half of the fourteenth century is almost similar to that prescribed later on by Pius V. for general practice, and which is still in use. While the priest, filled with profound reverence toward the Most Blessed Sacrament, performs the exterior act of cleansing the chalice and also his fingers, his mind and heart are recollected and immersed in meditation on the heavenly Sacrificial Banquet, which has so wonderfully refreshed and strengthened him; for he makes at the same time use of two corresponding prayers to implore the blessed effects of Holy Communion. This is all the more proper since, according to an established opinion, during the whole period of the corporal presence of Christ in the heart of the communicant, the sacramental grace is being ever increased, provided that the communicant produces constantly new and, at the same time, more perfect acts of devotion.¹¹⁰⁵1105The present capiamus, in opposition to the transitory or past reception (sumpsimus) of the Host, seems to indicate this permanent efficacy of the Eucharistic Sacrament as well as the requisite cooperation of the communicant. — Hence the two following prayers are intended to foster and augment the actual disposition of the celebrant, that he may become susceptible to further outpourings of grace. To him should the words apply: “While the king was at his repose, my spikenard sent forth the odor thereof” (Cant. 1, 11), that is, so long as Christ in His humanity dwells in my heart, my soul exhales the good odor of devout affections and sentiments of ardent love.

Then after consuming the Precious Blood, that is, without making a short meditation,¹¹⁰⁶1106S. R. C. 24. Sept. 1842 in Neapolitana ad 2. as is allowed or prescribed after the reception of the Sacred Body, the priest has wine poured¹¹⁰⁷1107Vinum ratione suae humiditatis est ablutivum et ideo sumitur post susceptionem hujus Sacramenti ad abluendum os, ne aliquae reliquiae remaneant, quod pertinet ad reverentiam Sacramenti . . . et eadem ratione perfundit vino digitos, quibus corpus Christi tetigerat (S. Thom. 3, q. 83, a. 5 ad 10). — Calicis purificatio fit solo vino ob reverentiam pretiosi sanguinis, cujus gutta quaepiam, uti plerumque accidit, ad imum calicis fluit. Ablutio sumitur ex eadem parte, per quam pretiosus sanguis absorptus est, ne scil. sacrae ejusdem reliquiae circa labia calicis remaneant. Hic advertendum est, in ablutione digitorum minime fas esse adhiberi, sine Apostolica dispensatione, sola aqua. (Cfr. Indultum S. R. C. 15. Jan. 1847 in una Romana. De Carpo, Biblioth. liturg. p. 1, a. 52, n. 207.) into the chalice, while he recites the following prayer, which is found in the most ancient Sacramentaries¹¹⁰⁸1108In the Sacrament. Leonian. we read: Quod ore sumpsimus, Domine, quaesumus, mente capiamus et de munere temporali fiat nobis remedium sempiternum. Micrologus remarks (c. 19), that in this place the prayer juxta Romanum Ordinem sub silentio is to be recited; the other: Corpus tuum ... he does not mention, while the Ordo Rom. XIV (in the fourteenth century) alludes to it. and is still to be seen in our Missal as Post-Communion:

By these words we beseech God the Father to grant us a twofold grace. In the first place, that our Sacramental Communion may be also a spiritual Communion, that is, a worthy Communion, rich in grace through the greatest possible purity of soul; and, in consequence of this disposition may the participation in the temporal celebration of the Eucharist produce in us lasting and imperishable effects, that is, may it conduct us to eternal life.¹¹⁰⁹1109Post perceptionem sacramenti petit sacerdos, ut hoc mysterium, quod sub venerandis signis corporaliter est sumptum, spiritualiter etiam sumatur et cum debita puritate mentis ipsius sacramenti fructus et virtus percipiatur, quoniam nihil prodest, quinimo plurimum obest sumptio sacramentalis, nisi eidem conjuncta sit perceptio spiritualis et gratiae illius participatio. — Secundo postulat idem, ut de hoc munere temporali, participatione scil. sacrorum mysteriorum sub visibilibus signis ad tempus et pro vitae hujus curriculo data fiat illi et omnibus sumentibus ore et spiritu remedium sempiternum contra vitia et tentationes, ut hoc cibo et potu confortati non excidamus umquam virtute, sed perducamur ad vitam aeternam (Clichtov. Elucidat. l. 3, n. 82). — In Communion we receive in reality into our mouth the human nature of Christ, we truly eat His Flesh and truly drink His Blood (Quod ore sumpsimus); but in order that by this sacramental union with Christ and by His corporal indwelling we may draw grace upon grace, we must receive Him, this sublime and heavenly Guest, embrace and hold Him fast with a heart that is pure and chaste, disengaged from attachment to whatever is temporal and perishable, and, on the contrary, penetrated with heavenly love and desire for that which is eternal and imperishable (pura mente capiamus). Thus we sanctify Christ in our hearts (1 Peter 3, 15), inasmuch as we receive Him by an actual and by spiritual Communion, that is, a fruitful Communion.¹¹¹⁰1110Cfr. similar petitions in the Post-Communions, for example, quod ore percepimus, pura mente sectemur—quae sedula servitute donante te gerimus, dignis sensibus tuo munere capiamus—quod ore prosequimur, contingamus et mente, quae temporaliter agimus, spiritualiter consequamur—quod ore contingimus, pura mente capiamus. — In this way the temporal gift becomes for us an everlasting remedy.¹¹¹¹1111Quod temporali celebramus actione, perpetua salvatione capiamus—quod temporaliter gerimus, aeternis gaudiis consequamur—quae nunc specie gerimus, rerum veritate capiamus—quod temporaliter gerimus, ad vitam capiamus aeternam—quod est nobis in praesenti vita mysterium, fiat aeternitatis auxilium. By the temporal gift (munus temporale) the Eucharist is to be understood as a Sacrifice and as a Sacrament; the gift of the Eucharist is, therefore, mainly¹¹¹²1112At the same time we can also think of the temporal, earthly, material elements, bread and wine, which are offered to God and consecrated in the Eucharist. Plebis tuae munera, quaesumus, Domine, propitius intende, et quae sanctis mysteriis exsequendis temporaliter nos offerre docuisti, ad aeternam nobis proficere fac salutem (Sacram. Leon.). called temporal, because Sacrifice and Sacrament are instituted and necessary only for time, for the duration of our temporal life, for the days of our earthly pilgrimage,—but not for eternity and for the life to come, where the full possession and enjoyment of all gifts without corporal covering and sacramental veils shall be bestowed upon us.¹¹¹³1113Quia hoc Sacramento non est in aeternum mors Christi annuntianda, sed tantum donec veniat, quia postea nullis mysteriis egebimus, constat illud transitorium esse signum et temporale, quo tantum egemus nunc, dum videmus per speculum et in aenigmate (Alger. l. 1, n. 57). The Eucharist, moreover, may be designated as a temporal gift, inasmuch as the Sacrifice is accomplished in a short time, and in so far as the Sacrament is present within us but for a few minutes, that is, so long as the species remain within us. Although a temporal gift, therefore, the Eucharist is yet to become for us an eternal remedy and a means of obtaining eternal salvation.¹¹¹⁴1114Remedium = a remedy for something, a healing remedy, a helpful means; remedium sempiternum meton. = salutis aeternae remedium. Cfr. sacrosancta mysteria praesens nobis remedium esse facias et futurum. For it has the power to redeem our life from perdition, to heal all spiritual and corporal frailty, to enrich with every gift, whereby it becomes for us the guarantee and pledge of a blessed eternity.

The prayer for the washing of the fingers is as follows:

Here we beseech¹¹¹⁵1115As this prayer is in the singular and presupposes that holy Communion has been received under both kinds, it appears to be intended and destined for the celebrant, whilst the preceding prayer (as well as the Postcommunio) is or may be applicable to all who have received Communion. the Lord, that His transient sacramental presence may ever produce in the depths of our soul lasting and profound interior effects,—that it may obtain for us in a special manner perfect purity from all that is sinful. Christ’s Body and Blood remain in us so long as the sacramental species are not destroyed, they remain also afterward within us (adhaereat visceribus meis)¹¹¹⁶1116Petit sacerdos, quod ipsius sumpti sacramenti virtus adhaereat immaneatque visceribus ejus, non quidem corporalibus, sed spiritualibus ipsius animae, quae sunt memoria, intellectus et voluntas.... Postulat autem Missam celebrans ipsum quod sumpsit sacramentum adhaerere suis visceribus, non quidem secundum substantiam et rei adhaerentiam, quemadmodum cibus sensibilis adhaeret stomacho, sed secundum virtutem et efficaciam, per quam memoria intellectualis jugem habeat divinorum beneficiorum coelestiumque bonorum recordationem, intellectus rectam eorum quae credenda sunt et agenda cognitionem, voluntas vero promptam et ardentem bonorum et Deo placentium operum prosecutionem. Neque id quidem in transitu et perfunctorie, sed permanenter et indesinenter (Clichtov. Elucid. eccles. l. 3, n. 82). — Viscera, in the first place = entrails (in Holy Scripture often regarded as the seat of the affections), then = the interior, the inmost part of the heart. by the sacramental power and grace which purify, ennoble, change, sanctify the powers and faculties of the soul, the affections and inclinations of the heart, so that it is no longer we that live, but Christ that liveth in us (Gal. 2, 20). As the branch is connected with the vine, so, in like manner, Communion causes us to remain in Christ and continually to draw from Him unction of grace and vigor of life, in order that we may be immutably faithful in the love and service of God. In that our Eucharistic Saviour remains and acts in us like unto a glowing coal,¹¹¹⁷1117In the primitive Church the Incarnate Son of God (Verbum incarnatum) was called—especially in the Blessed Sacrament—a glowing coal (ἄνθραξ, carbo ignitus, pruna ignita); for the Eucharist is a food of fire which purifies and inflames (cfr. Is. 6, 6). we become perfectly cleansed from every stain and trace of sin; all that is impure is consumed within us. The garment of sanctifying grace is so brilliantly white and so resplendent, that no imperfection, no breath of evil may tarnish its purity (in me remaneat scelerum macula).¹¹¹⁸1118Deus, qui sumitur, ignis consumens est omnem peccati scoriam exurensque spirituali et sacro incendio omnes noxios humores vitiorum in anima. Ipse itidem lux est clarissima illuminans tenebras nostras et omnem iniquitatis caliginem infusione sui luminis effugans (Clichtov. Elucidat. eccles. l. 3, n. 83). — These spiritual miracles of purification and sanctification, the pure and holy mysteries (pura et sancta sacramenta)¹¹¹⁹1119The designation of the Eucharistic Sacrifice and Sacrament by the plural sacrificia and sacramenta is usually explained and justified with reference to the two divisions of the sacramental species; but in this we should notice, that the word sacramenta in the liturgy is often used in a wider sense = mysteria, that is, mysteries. The stricter (specific) signification in which it is now used to designate the seven means of grace in the Church, became customary only since the Middle Age. For the Eucharistic Mysteries we frequently in the Post-Communions come across similar expressions, for example, mysteria, divina sacramenta, sancta, sacri dona mysterii, sancta vel sacra munera, dona coelestia, salutis nostrae subsidia, mystica vota et gaudia, coelestia sacramenta et gaudia, salutaria dona, votiva sacramenta, coelestia alimenta, magnifica sacramenta, munera sacrata. of the Eucharist produce, which continue ever anew to refresh, rejuvenate, quicken (refecerunt)¹¹²⁰1120Refecerunt haec sacramenta animae viscera quantum ad effectum ab eis causatum et derelictum ex digna eorum sumptione. Sic enim refecerunt rationem et intellectum in sinceritate cognitionis illuminando, voluntatem per amorem et dilectionem inflammando, memoriam ad passionis rememorationem excitando, suavitatem quandam et laetitiam spiritualem in toto homine efficiendo (Gabr. Biel, Exposit. Canon. Missae lect. 83). the higher life of the soul, so that it may not wither away and be lost.¹¹²¹1121Sacrosancti corporis et sanguinis D. N. J. Chr. refectione vegetati, supplices te rogamus Deus, ut hoc remedio singulari et ab omnium peccatorum nos contagione purifices et a periculorum munias incursione cunctorum (Sacram. Leon.).

5. O dearest Lord Jesus, what great sweetness hath a faithful soul perfectly devoted to Thee, that feasteth with Thee in Thy banquet; where there is no other meat set before her to be eaten but Thyself, her only beloved, and most to be desired, above all the desires of her heart. And to me indeed it would be delightful to pour out tears in Thy presence, with the whole affection of my heart, and like unto the devout Magdalen, to wash Thy feet with my tears. But where is this ardor of devotion, where is this stream of holy tears? Surely in the sight of Thee, and of Thy holy angels, my whole heart ought to be inflamed, and to weep for joy. For I have Thee in the Sacrament truly present, though hidden under another form. For to behold Thee in Thine own divine brightness, is what mine eyes would not be able to endure, neither could the entire world subsist in the splendor of the glory of Thy majesty. In this, therefore, Thou condescendest to my weakness, that Thou hidest Thyself under the sacramental species. I truly have and adore Him whom the angels adore in heaven; but I as yet in faith, they by sight, and without a veil. I must be content with the light of true faith, and walk therein till the day of eternal brightness break forth, and the shades of concealing forms pass away. But when that which is perfect shall come, the use of Sacraments shall cease; for the blessed in heavenly glory stand not in need of the medicine of the Sacraments. For they rejoice without end in the presence of God, beholding His glory face to face; and being plunged from brightness into the brightness of the incomprehensible Deity, they taste the Word made flesh, as He was from the beginning, and as He remaineth forever. O how sublime and how venerable is the office of priests! O how clean ought those hands to be, how pure that mouth, how holy that body, how unspotted the heart of the priest, into whom the Author of purity so often enters! From the mouth of the priest, who so often receives Jesus Christ in His Sacrament, nothing but what is holy, no word but what is good and profitable, ought to proceed. His eyes, which are used to behold the Body of Christ, ought to be simple and chaste; his hands, which are used to handle the Creator of heaven and earth, should be pure and lifted up to heaven in prayer. O Almighty God! come with Thy grace to our assistance, that we priests may serve Thee worthily and devoutly, in all purity and good conscience. And, if we cannot live yet perfectly free from every fault, as our calling demands, grant us at least the grace duly to bewail the sins which we have hitherto committed; and in the spirit of humility, and the resolution of a good will, to serve Thee more fervently for the time to come. (Cfr. Imit. of Christ IV, 11.)