Reception of communion from the chalice is intrinsic to the Mass

Friday, Nov. 13, 2015

The General Instruction of the Roman Missal (2003) provides the protocol for the reception of Communion from the chalice by all members of the assembly, not just the clergy: “Holy Communion has a fuller form as a sign when it is distributed under both kinds. For in this form the sign of the Eucharistic banquet is more clearly evident and clear expression is given of the divine will by which the new and eternal Covenant is ratified in the Blood of Christ, as also the relationship between the Eucharistic banquet and the eschatological banquet in the Father’s Kingdom” (no. 281). Official statements on the value of Communion under both kinds are variants on this principle.

Recently, however, it struck me during the celebration of Mass that the value of Communion from the cup is embedded in the very celebration of the Mass itself – and is not just an external principle that may be applied to the liturgy from without. This is, frankly, something that I had not noticed with the same force before. 

Here are some examples: During the preparation of the gifts, the priest says:

     “Blessed are you, Lord God of all creation, for through your goodness we have received the wine we offer you: fruit of the vine and work of human hands, it will become our spiritual drink.” (All italics mine). This prayer parallels a similar one for the offering the bread.

The heart of the Eucharistic Prayer is the Institution Narrative (the Consecration). For some reason I had never noticed that the mandate for reception from the chalice by the people is built into the very words said by the priest, the words of Jesus:

“Take this, all of you, and drink from it, for this is the chalice of my Blood, the Blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins. Do this in memory of me.”

One of the memorial acclamations is the following:

“When we eat this Bread and drink this Cup, we proclaim your Death, O Lord, until you come again.”

I quickly perused the sacramentary and was surprised to find many prayers that imply the reception of the chalice. Here are two random examples:

The first is from the Prayer after Communion at a Mass for Vocations to Religious Life:

“Strengthen your servants, O Lord, with this spiritual food and drink, so that, always faithful to the call of the Gospel, they may make present everywhere the living image of your Son. Who lives and reigns for ever and ever.”

The second is from the Mass of the Most Precious Blood of Our Lord Jesus Christ:

“Restored with heavenly food and drink, we beseech you, almighty God, to protect from fear of their enemies, those you have redeemed by the Precious Blood of your Son. Who lives and reigns forever and ever.”

Does the worshipper receive the Body and Blood of Christ fully under the form of bread or wine? Certainly; that is what the doctrine of concomitance is all about. My point here is not to question that doctrine. I want only to emphasize how the mandate for the reception of the consecrated wine is built into the very fabric of the Mass. It does not make a great deal of sense, frankly, not to give the chalice to the people in view of the manner in which Communion under both kinds is mandated within the very texts of the Mass.