Late
Arrivals for Mass
Liturgy:
Communion for Late Arrivals at Mass?
11/5/2003 - 6:00 AM PST
ROME, NOV. 4, 2003 (Zenit) - Answered by Father Edward McNamara, professor
of liturgy at the Regina Apostolorum Pontifical Athenaeum.
Q: At what point in time during Mass it is considered too late
for anyone coming into the Mass to receive Communion? These days I see
a lot of people who enter the Mass even as Communion is being given
and they head straight to receive. Is this right? -- E.M., Port Harcourt,
Nigeria
A: Like most priests, I am loath to give a straight answer to this
question because, in a way, it is a catch-22 question for which there
is no right answer.
It is true that before the Second Vatican Council some moral theology
manuals placed arrival before the offertory as the dividing line in
deciding whether one fulfilled the Sunday obligation of assistance at
Mass. But after the liturgical reform, with its emphasis on the overall
unity of the Mass, modern theologians shy away from such exactitude.
Mass begins with the entrance procession and ends after the final dismissal
and we should be there from beginning to end. Each part of the Mass
relates and complements the others in a single act of worship even though
some parts, such as the consecration, are essential while others are
merely important.
To say that there is a particular moment before or after which we are
either "out" or "safe," so to speak, is to give
the wrong message and hint that, in the long run, some parts of the
Mass are really not all that important. It may also give some less fervent
souls a yardstick for arriving in a tardy manner.
Although I prefer not to hazard giving a precise cutoff moment, certainly
someone who arrives after the consecration has not attended Mass, should
not receive Communion, and if it is a Sunday, go to another Mass.
Arriving on time is not just a question of obligation but of love and
respect for Our Lord who has gathered us together to share his gifts,
and who has some grace to communicate to us in each part of the Mass.
It is also a sign of respect for the community with whom we worship
and who deserves our presence and the contribution of our prayers in
each moment. The liturgy is essentially the worship of Christ's body,
the Church. Each assembly is called upon to represent and manifest the
whole body but this can hardly happen if it forms itself in drips and
drabs after the celebration has begun.
Thus people who arrive late to Mass have to honestly ask themselves,
Why? If they arrive late because of some justified reason or unforeseen
event, such as blocked traffic due to an accident, they have acted in
good conscience and are not strictly obliged to assist at a later Mass
(although they would do well to do so if they arrive very late and it
is possible for them).
Likewise for many elderly people, even getting to the church is an
odyssey, and one must not burden their consciences by counting the minutes.
If people arrive late due to culpable negligence, and especially if
they do so habitually, then they need to seriously reflect on their
attitudes, amend their ways, and if necessary seek the sacrament of
reconciliation.
Depending on how late they arrive they should prefer to honor the Lord's
day by attending some other Mass, or, if this is not possible, at least
remain in the Church after Mass is over and dedicate some time to prayer
and reflection on the readings of the day.
ROME, NOV. 18, 2003 (Zenit.org).- Answered by Father Edward McNamara,
professor of liturgy at the Regina Apostolorum Pontifical Athenaeum.
Follow-up:
Communion for Late Arrivals
An attentive reader suggested that my reply to a Nigerian correspondent
as to "what point in time during Mass it is considered too late
for anyone coming into the Mass to receive Communion" (see Nov.
4) did not quite address the question at hand. The core query appeared
to be "asking a more direct question, about how much Mass is required
before receiving Communion."
This could have serious consequences, the follow-up questioner noted,
as "Mass is not a prerequisite for receiving Communion. If it were,
I and other extraordinary eucharistic ministers could not bring Communion
to the shut-ins, the sick, the elderly, or the imprisoned."
I believe I did address the question at hand in the previous column,
although it entailed explaining why I eschewed suggesting a clear minimum
Mass requirement in order to receive Communion and also to fulfill Sunday
obligation. Yet, our correspondent raises a valid point.
In preparing my original reply I had thought of mentioning Communion
outside of Mass, but as the question was tailored to late arrival at
Mass I considered it might confuse the issue and left it out. It appears
that my hesitation has returned to haunt me.
It is necessary to distinguish Mass from other moments in which Communion
is received. The Church provides two basic rites for receiving Communion
outside of Mass. One is for those occasions when for some good reason
Mass in unavailable but Communion is possible. The other is for bringing
Communion to those who are unable to attend Mass due to age or infirmity.
Both rites have the same basic structure but differ in the prayers
and texts provided.
This structure is: greeting; penitential rite; Liturgy of the Word;
on some occasions homily and prayers of the faithful; Communion rite
with the Our Father; sign of peace; "This is the Lamb of God ..."
and its response "Lord, I am not worthy ..."; Communion; concluding
prayer; and final blessing.
There are slight variations in the rite when presided by a priest,
deacon or by an extraordinary minister of the Eucharist. The Liturgy
of the Word may be extended or abbreviated according to pastoral needs
with the possibility of using the same readings as at Mass or just reciting
a brief verse from Scripture.
The question as to how much of this is required in order to receive
Communion varies according to concrete situations. But when Communion
is distributed because Mass is unavailable, then, in principle, those
who wish to partake should attend the entire rite.
This would be the situation, for example, in parishes with no resident
pastor and, usually, in prisons whenever it is possible to gather the
inmates so as to form an assembly. Otherwise the rite may be carried
out at each cell with a brief Liturgy of the Word, although the local
ordinary may approve particular adaptations to special circumstances
unforeseen in the liturgical books.
Communion to the sick, elderly or shut-ins presents a different pastoral
situation, and the special circumstances allow for particular solutions.
If possible the entire rite should be carried out each time, although
the Liturgy of the Word may be abbreviated so as not to sap the strength
of the weak.
When Communion is distributed to large numbers of infirm people living
separately in hospitals, clinics, nursing homes, etc., the liturgy allows
the minister to carry out an abbreviated rite reciting the antiphon
"Oh Sacred Banquet" in the chapel or in the first room and
distributing Communion in each room using just the formula "This
is the Lamb of God..." and "Lord, I am not worthy." He
recites the closing prayer in the last room or the chapel but omits
the final blessing.
I consciously omit here any reference to bringing viaticum to the dying
as this rite is usually united to the anointing of the sick and is the
exclusive province of the priest.
The structure of Communion outside of Mass could also provide a guideline
for those who strive to attend daily Mass (apart from Sunday Mass).
While the principle of attending the entire Mass remains firm, one may
be a little bit more flexible regarding reception of Communion on weekdays
if it is impossible to arrive at the very beginning.
In these cases it is best to consult directly with the pastor as to
the best means of proceeding in order to fulfill one's desire for Communion
while respecting the dignity and sanctity of the sacrament.
Another interlocutor asked about the opposite end of Mass and if people
may leave after receiving Communion.
The Mass ends with the dismissal, but as a mark of respect the faithful
should wait until the priest has entered the sacristy and any final
song has ended. Leaving after Communion does not allow us to thank God
properly for the gift of his Son and also deprives us of the added grace
of the concluding prayer and final blessing.
At times the members of the congregation resemble marathon hopefuls
as they stampede toward the exit after Mass. In other circumstances,
one wishes they would only get out sooner and not hang around chatting
in the aisles. But that is a theme for another occasion.
* * *
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