Communion of the People

7/28/2019 Communion of the People

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Communion of the People: The Eucharist and its Communion Rite

byJohn Thomas Lane, SSS

Introduction

Probably the most profound moment in the Mass is the Communion Rite. It is a profoundmoment of being in union with the Lord's body and blood and each other's body and

blood. It is a part of the Mass that may not be fully understood or practiced well.The General Instruction of the Roman Missal, [hereafter GIRM] is the "owner's manual"

that tells us how to celebrate the Order of Mass. Found at the beginning of the

Sacramentary, the missal that the presider uses to guide the celebration, GIRM statesprinciples and theologies that are operative in this part of the Mass. Our reflection in this

article will ask us to review how we celebrate the Communion Rite and how we are

called through the GIRM to celebrate the Communion Rite.This article will be an act of "ritual studies." For a time, you are being asked to step back

and observe how you participate in this part of the eucharist. Read and reflect on the

GIRM. A subsequent document from the United States' Bishops, This Holy and LivingSacrifice, continues the principles first defined in GIRM and calls us to further reflect on

the "center of ecclesial life." Finally, you will be challenged to better celebrate this ritual

and decide how you can make this profound ritual more meaningful for you and for your

community. We are celebrating the communion of the people!

Looking at the Rite

Looking at a worship aid or the Sacramentary one can view the order of the CommunionRite. It might be a trivia question to ask, "When does the communion rite begin?" Most

probably would not be aware of this unique rite within the Liturgy of the Eucharist of the

Order of Mass. In actuality, there are rites within rites and layer upon layer of special

moments that draw the community to be in communion with Christ and one another:

Lord's Prayer

DoxologySign of Peace

Breaking of the Bread [& Pouring of the Wine]

CommunionCommunion Song

Period of Silence or Song of Praise

Prayer After Communion

GIRM paragraph 56 says that:

Since the eucharistic celebration is the paschal meal, it is right that the

faithful who are properly disposed receive the Lord's body and blood asspiritual food as he commanded. This is the purpose of the breaking of the

bread and the other preparatory rites that lead directly to the communion

of the people:
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a. Lord's Prayer: this is a petition both for daily food, which for

Christians means also the eucharistic bread, and for the forgiveness of sin,

so that what is holy may be given to those who are holy. . . .

We are called to pray in the words of Jesus, our savior and unifier. This prayer has been

recited before the reception of communion since circa year 80. TheDidache, an earlychurch document outlined this and the way they worshiped, said this prayer as a way of

uniting with the risen Christ who was present to them.We stand together to recite this prayer like the early church: in joyful hope waiting for the

Lord's return. The early Christians put their arms and hands out in the form of the "orans"

position or sign of the body as a cross, in the posture or stance that the Lord wascrucified. Most are familiar with this posture of prayer because the presider uses the

orans position for every prayer, especially the Eucharistic Prayer. It came to mean the

posture of the resurrection and ascension as the community waited in joyful hope forChrist's return. The Lord's Prayer was prayed in anticipation of the reign of God and the

coming of the savior.

GIRM 56 continues:

b. Rite of peace: before they share in the same bread [and cup], the

faithful implore peace and unity for the Church and for the whole human

family and offer some sign of their love for one another.

It is important to note two principles for this rite of peace: peace and unity. It is not a timeto catch up on the social events of one's life. We are continuing to wish Christ and

Christ's peace to one another, continuing to unite and draw this church of people into

Christ's body. As head, Christ seeks unity among the members. This action of the rite

demonstrates an outward sign of the inward symbol of Christ within us.This is a different experience than the greeting of one another at the beginning of the

Mass. As a community, we have already experienced and been re-formed by God's wordand the action of the Eucharistic Prayer. We go beyond ourselves and touch the peace

that is within. Even when we may not ourselves have this peace, it is Christ making this

peace, sharing this peace and bringing us to peace.

Again GIRM 56:

c. Breaking of the bread [and pouring of the wine]: in apostolic times

this gesture of Christ at the last supper gave the entire eucharistic action its

name. This rite is not simply functional, but is a sign that in sharing in the

one bread of life which is Christ we who are many are made one body (see1 Corinthians 10:17).

What we do today, the term we use to describe our worship [Mass or Eucharist], evolved

from many different names: The Lord's Supper, The Risen Lord's Meal, Banquet of theLord, Lord's Eucharist, Supper of the Lord, and Breaking of the Bread. The story of

Emmaus in Luke's gospel is a record of this early liturgy, done in memory of the Lord. It

was in the breaking of bread that the disciples recognized the risen Lord. If the Lord's


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Prayer and Sign of Peace have yet to reveal, this moment deepens how we are in

communion with the Lord.

Yet the bread, the body of the Lord, must be broken and shared! The wine, the blood ofthe Lord must be poured! Why do we continue this action? To make holy God's holy

people. To continue the action of sharing the love that is Christ. To continue giving. To

continue to be of service. To continue the flow of the goodness and bounty of God. It isnot a static moment.

While this occurs, we sing a litany, an ancient form of song in which a leader guides the

assembly through a mantra to deepen us in the spirit of the music and moment. GIRM56e continues:

[D]uring the breaking of the bread and the commingling, theAgnus Dei is

as a rule sung by the choir or cantor with the congregation responding; . . .This invocation may be repeated as often as necessary to accompany the

breaking of the bread [and the pouring of the wine into cups]. The final

reprise concludes with the words,grant us peace.

This is a litany, a mantra to accompany this ritual action of breaking bread and pouringwine. Throughout the eucharistic liturgy music accompanies actions to heighten the

rituals importance. Our sung response deepens our participation in the ritual process.

Sung voices coming together unites the Body of Christ, the People of God and proclaimsin one voice that we are God's chosen.

We reflect with GIRM 283:

The nature of the sign demands that the material for the eucharistic

celebration truly have the appearance of food.

Having real bread or hosts prepared by families in the parish makes a dynamicconnection: we take God's blessings and gifts, wheat and grapes, and transform it into

bread and wine. We present these gifts from God to God to be hallowed. Then we

continue Christ's action by breaking and sharing the mystery for our consumption. Weparticipate in the sharing of this meal in this eucharistic action, to show that we are one

body, but many parts. The bread was one, it is now many, but one! The wine was one,

poured out, but one! How wonderful that we sing during this action of breaking andpouring: it continues to unite and share the communion.

Seeing the host and chalice containing the Precious Blood, hearing "Behold the Lamb of

God," we join in saying we are "not worthy to receive." Our humbleness placates,

subsides, and the Lord calls us to the table of our salvation to eat and drink with Christand with one another. We sing our joy at this moment; how can we not sing? For we are

in union with Christ and one another! To show our oneness we have melodies that join

our hearts and voices. GIRM 56i says: During the priest's and the faithful's reception of the sacrament the communion song is

sung. Its function is to express outwardly the communicants' union in spirit by means of

the unity of their voices, to give evidence of joy of heart, and to make the procession toreceive Christ's body more fully an act of community. The song begins when the priest


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takes communion and continues for as long as seems appropriate while the faithful

receive Christ's body [and blood].

In past times people were instructed not to sing. No longer does the church have thismandate. In fact, as you see above, the opposite is now true. We have to sing. It's our

obligation if we truly are God's people, Christ's body.

We are invited to come and receive Christ's body and blood and to "taste and see thegoodness of the Lord." We are called as God's holy gifts to be holy gifts for one another

and for the world.

Our standing together during this rite [yes! The posture for the entire communion rite isstanding- see GIRM 21] shows how we are all connected: priest and assembly, old and

young, rich and poor. This symbolizes that the body is one and the body is connected. It

is for each other.

So we come forward singing, standing, walking to receive the living Lord. We arereminded in GIRM 240:

Holy communion has a more complete form as a sign when it is receivedunder both kinds. For in this manner of reception, fuller light shines on the

sign of the eucharistic banquet. Moreover, there is a clearer expression of

that will by which the new and everlasting covenant is ratified in the blood

of the Lord and of the relationship of the eucharistic banquet to theeschatological banquet in the Father's kingdom.

We are partaking in the foretaste of the heavenly banquet. Just a taste! This is why we do

not eat a meal like we would at Thanksgiving or Christmas. We are merely gaining a

glimpse into the life beyond.Receiving both the body and blood of Christ is so important. Many still skip reception of

the precious blood of our Lord with many reasons and worries cited. Yet it is the cup ofjoy, that which leads to our salvation. Could you imagine Jesus at the Last Supper tellinghis disciples to skip it?

We are meant to share in Christ's blood with each other. Blood is the life that flowsthrough the veins of the body. It sustains our life and keeps us filled with the spirit. There

may be rare exceptions to not receiving from the cup. But to be in communion is to drink

of the cup! Christ asked us if we would be able to drink from this bitter cup. We need todo so to participate in the mystery and paschal life of Christ: he shared his blood on the

cross that we might live and have eternal life. As David Haas writes in the song, "Jesus,

Wine of Peace:"

Jesus wine of peace, wine of love;

may we drink of you;

may we taste your presence, your promise; our future.


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Meanwhile we come forward and hear proclaimed to us, "The Body/Blood of Christ."

With our hearts on fire, we respond heartily, "Amen." Yes! I believe and accept. Yes, I

am part of this. Yes, this is who I am, the body & blood of Christ. We are saying "amen"to who we are and whose we are. It cannot be whispered or mumbled. This is the time to

face the music and again claim ourselves as part of this faith and faith community. People

have died because of their "amen." We join with those of ages past to once again say withthem, "amen."

This Hebrew word has multiple layers of meaning. At this moment in Eucharist we

acknowledge our participation in the communion of the Lord and of the people. After our"amen" we continue to sing and process, stand and sing until all have received

communion. In doing so we say "amen" and stand with all as a sign of support and union

with one another. We know from etiquette how important it is to eat together and wait

together for all to participate together. These same principles apply here in this eucharist.This is why GIRM 21 stresses this posture.

GIRM 56j continues:

After communion, the priest and people may spend some time in silentprayer. [They may be seated.] If desired, a hymn, psalm, or other song of

praise may be sung by the entire congregation.

Many communities have silent prayer. Some sing a song. As a rule, the flexibility

depends on the liturgical season and the community. At different times of the year,different aspects of this ritual must be practiced to celebrate the communion that is

present. All of the above demonstrate this sign of communion.

Our communion is summed up in one final prayer, the "Prayer After Communion." It

brings closure to this rite and action. The priest prays on behalf of the entire community--an awesome responsibility for the leader of prayer and one to which we should listen

attentively. For on behalf of us, he tells our God how much this sacred mystery has meantand how this action has touched our lives.After the Communion Rite is complete, we possibly hear announcements, are blessed and

dismissed. We go forward to live the communion we share in Christ and to manifest its

presence to the world in need of unity and love. This is an awesome responsibility for theBody of Christ, the People of God! Yet, we are a communion of people. If you hurt, I

hurt! If you love, I love.

Further reflection on this rite is contained in the United States' National Conference ofCatholic Bishops [NCCB] publication of 1978 This Holy and Living Sacrifice: Directoryfor the Celebration and Reception of Communion under Both Kinds (HLS). HLS has

many key paragraphs that heed our reflection:

2. The Eucharist which is the "sign of unity and body of charity" islikewise "the school of active love for neighbor" for the Lord Jesus Christ

"offers himself equally to each one, under the species of bread and wine." .

. . This rite is not simply functional, but is a sign that in sharing in the one

bread of life [and the cup of salvation] which is Christ we who are manyare made one body (see 1 Cor 10:17).


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6. The sacred character and the magnitude of the Eucharistic Mystery "is

so much a part of the faith of the People of God that their faith is enrichedand strengthened by it." . . . For "when present at this mystery of faith,"

God's People "should not be there as strangers or silent spectators," for theEucharist is also a sacrament of love, a sign of unity, a bond of charity, a

paschal banquet in which Christ is consumed, the mind is filled withgrace, and a pledge of future glory is given to us in the memorial of

Christ's death and resurrection.

7. In Holy Communion the faithful are joined to Christ and to one anotherin the reception of the Body and Blood of the Lord. In the great sacrament

of the altar, in which Christians remember and proclaim the wonderful

works of God, it is Christ's will that the faithful receive this sacrament forthe preservation of his memory until he should come to judge the world. It

was his will that this sacrament be received as the soul's spiritual food, to

sustain and build up those who live with his life, as he said, "[You] who

eats me, [you] also shall live because of me" (Jn 6:58).

16. The act of Communion, therefore, is also an act of faith. For when the

minister says, "The Body of Christ" or "The Blood of Christ," the

communicant's "Amen" is a profession in the presence of the saving

Christ, body, soul, and divinity, who now gives life to the believer.

Hopefully this article has given an appreciation of the different components of the

Communion Rite and the aspects that need to be fully celebrated to achieve the goal ofthe rite: communion of the people. May we be united in the love and remain in

communion with the God of union!

This article is adapted from Manna: Hope in the Desert, a chapter in a

resource manual on Eucharist for Adult Catechesis and Worship. To

order the entire article and the manual, contact the Center for

Eucharistic Evangelizing at (713) 661-3958 or.

John Thomas Lane, SSS is a presbyter and liturgical consultant of the Congregatin of the

Blessed Sacrament and pastor of Corpus Christi Roman Catholic Church, Houston,Texas.

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