Msgr. Charles Pope from the Archdiocese of Washington has written two excellent posts on the subject of receiving Holy Communion worthily, i.e., in a state of grace, and that this should be done in a reverent and dignified way. We re-print the first part of Part One. Part Two may be read here.
I indicated yesterday an intention to expand on the need for the reverent and worthy reception of Holy Communion, to develop an apologetic for the Church’s practice of what some call “closed communion.” Not everyone who uses this terminology means it pejoratively, though some do. But to some extent it is fair to say that we do have “closed communion.” For the Catholic Church, Holy Communion is not a “come one, come all” event. It is reserved for those who, by grace, preserve union with the Church through adherence to all the Catholic Church believes, teaches, and proclaims to be revealed by God. Our response of “Amen” at Holy Communion signifies our communion with these realities along with our faith in the true presence of Christ in the Eucharist.
But many today have reduced Holy Communion to a mere sign of hospitality, such that if the Church does not extend Holy Communion to all, we are considered unkind. There is often a mistaken notion about the nature of the Last Supper (and the Eucharist that proceeds from it) that lurks behind this misconception. Many years ago, Joseph Cardinal Ratzinger articulated the misunderstanding well. I summarize the description here from his Collected Works, Vol 11, Ignatius Press pp 273-274:
Nowadays [some] New Testament scholars … say that the Eucharist … is the continuation of the meals with sinners that Jesus had held … a notion with far-reaching consequences. It would mean that the Eucharist is the sinners’ banquet, where Jesus sits at the table; [that] the Eucharist is the public gesture by which we invite everyone without exception. The logic of this is expressed in a far-reaching criticism of the Church’s Eucharist, since it implies that the Eucharist cannot be conditional on anything, not depending on denomination or even on baptism. It is necessarily an open table to which all may come to encounter the universal God …
However tempting the idea may be, it contradicts what we find in the Bible. Jesus’ Last Supper was not one of those meals he held with “publicans and sinners”. He made it subject to the basic form of the Passover, which implies that the meal was held in a family setting. Thus he kept it with his new family, with the Twelve; with those whose feet he washed, whom he had prepared by his Word and by this cleansing of absolution (John 13:10) to receive a blood relationship with him, to become one body with him.
The Eucharist is not itself the sacrament of reconciliation, but in fact it presupposes that sacrament. It is the sacrament of the reconciled, to which the Lord invites all those who have become one with him; who certainly still remain weak sinners, but yet have given their hand to him and have become part of his family.
That is why, from the beginning, the Eucharist has been preceded by a discernment … (I Corinthians 11:27 ff). The Teaching of the Twelve Apostles [the Didache] is one of the oldest writings outside the New Testament, from the beginning of the Second Century, it takes up this apostolic tradition and has the priest, just before distributing the sacrament saying:”Whoever is holy, let him approach, whoever is not, let him do penance” (Didache 10).
Thanks to Pope Benedict’s writing prior to his papacy, we can see the root of the problem: the failure to see the Eucharist for what it truly is—a sacred banquet wherein those who enjoy communion with the Lord (by His grace) partake of the sign and sacrament of that communion. Holy Communion serves to celebrate and deepen the communion already operative through the other sacraments of Baptism, Confirmation, and Confession.
If you want to call this communion “closed,” fine, but at its heart it is more positively called a “sacrum convivium,” a sacred meal of those who share a life together (con = with or together + vivium = life). This is not a “come one, come all” meal; it is a Holy Banquet for those who wear the wedding garment. The garment is righteousness and those who refuse to wear it are cast out (cf: Matt 22:11-12 & Rev 19:8).
Many moderns surely would prefer a “no questions asked” invitation to all who wish to come. We moderns love this notion of unity. But to a large degree it is a contrived unity that overlooks truth (the opposite of which is falsehood, not just a different viewpoint). Yes, it overlooks the truth necessary for honest, real, and substantive unity. Such a notion of communion is shallow at best and a lie at worst. How can people approach the Eucharist, the sacrament of Holy Communion and unity, and say “Amen” when they differ with the Church over essentials such as that Baptism is necessary; that there are seven Sacraments; that the Pope is the successor of Peter and the Vicar of Christ on Earth; that homosexual acts, fornication, and adultery are gravely sinful; that women cannot be admitted to Holy Orders; that there is in fact a priesthood; that Scripture must be read in the light of the Magisterium; and on and on? Saying that there is communion in such a case is either a contrivance or a lie, but in either case, it does not suffice for the “Amen” that is required at the moment of reception of Holy Communion.
Such divisions do not make for a family meal or a “sacrum convivium.” Hence, to share Holy Communion with Protestants, dissenters, and others who do not live in communion with the Church is incoherent. To paraphrase Cardinal Ratzinger (Pope Benedict), the Eucharist is not a table fellowship with publicans and other “sinners”; it is a family meal that presupposes grace and shared faith.
This, then, leads us to a second point:… Continue reading.
[Part Two discusses some related issues to the worthy reception of Holy Communion: “What is mortal sin?
Why are the divorced and remarried asked to refrain from Communion?
What should be done about Catholics who prominently and publicly dissent from the faith?
Is there a way forward in restoring proper discipline in the reception of the Holy Eucharist?…”]