Receiving the Precious Blood
Last Saturday we had a meeting with our Eucharistic minsters at which we looked at ways we could re-establish more regular communion visits to those unable to come to Mass since the pandemic. We also looked at the feasibility of re-introducing receiving the Precious Blood from the chalice. At this meeting we agreed those responsible for organising a rota for all the weekend Masses.
Regarding the re-introduction of the chalice, I read out the letter all parishes received from the Archbishop John in March, in which he wrote:
‘Given post-pandemic sensibilities and concerns about the spreading of disease, priests should make clear that no one is obliged to receive Holy Communion from the shared chalice and that Jesus Christ is received sacramentally, whole, and entire, under one kind.…..
‘If choosing to introduce or re-introduce Holy Communion under both kinds, priests should also take the opportunity to perform some good Eucharistic catechesis (ref. Catechism of the Catholic Church paragraphs 1324-1419). In particular, the faithful should be reminded to always refer to reception from the chalice as “receiving the Precious Blood”.’
At our meeting opinion was divided; some were not happy to administer the chalice on grounds of hygiene and others were happy to be ministers for the chalice. We left it that we would have communion under both kinds on certain feasts.
It is important to remember what the General Introduction to the Roman Missal says about communion under both kinds.
‘Holy Communion has a fuller form as a sign when it takes place under both kinds. For in this form the sign of the Eucharistic banquet is more clearly evident and clearer expression is given to the divine will by which the new and eternal Covenant is ratified in the Blood of the Lord, as also the connection between the Eucharistic banquet and the eschatological banquet in the Kingdom of the Father.’ (GIRM 281).
Father Paul Turner, in his book Ars Celebrandi, writes:
‘This passage explains the benefits of receiving communion under both kinds. The consecrated wine more clearly indicates that the Eucharist is a banquet, both the one enjoyed on earth and the one anticipated in heaven. Moses sealed the eternal covenant with God by sprinkling the blood of a bull on the altar and upon the people (Exod 24:6-8). The new covenant is sealed with the blood of Christ, not sprinkled, but consumed by the people. These resonances of celebration, covenant, and promise reverberate when the priestly people at Mass complete their own sacrifice by participating in both the Body and the Blood of the Lord. A good ars celebrandi makes the cup available to the people and provides sufficient ministers for its distribution.’
My wish is, that at some stage, we will be able to have communion under both kinds at all Sunday Masses.
