The Communion Procession.

An invitation to dinner at someone’s home traditionally unfolds in two stages: the visit and the meal. The first stage is defined by conversation, where host and guest connect by sharing stories from their lives. This is followed by the second stage, where the guest is called to the table to share in the meal itself.

Something similar happens during Holy Mass. The Lord invites His disciples to a meal at His home, beginning with a period of 'visitation' and conversation. This occurs during the Liturgy of the Word. While the Lord primarily speaks to us through the readings and the homily, He also listens intently as the faithful seek forgiveness, offer praise in the Gloria, and present their personal and communal needs.

The second stage is the meal itself: our participation in the Lord’s banquet during the Liturgy of the Eucharist. Here, the Lord Himself prepares the feast, acting through the ministry of the priest. In a profound mystery, the Lord is not only the host who invites us, but also the very food we receive.

The transition from preparation to participation happens at the invitation to Communion. Mirroring the social custom where a host invites guests to begin the meal, the priest raises the Host and calls the assembly to the altar. In saying, ‘Blessed are those called to the supper of the Lamb,’ he invites the faithful into a physical procession that points toward our final destination: the eternal banquet of heaven.

The Communion Procession signifies the physical journey of those about to receive the Lord. Because of this specific purpose, the procession is generally limited to those receiving Communion. The only exception is for parents who must bring their children with them to the altar rather than leaving them alone in the pews.

It is important to understand that the moment of Communion is not intended for the imparting of blessings. While priests and deacons have the faculty to bless, the proper time for this occurs at the end of Mass, when the celebrant imparts a final blessing upon the entire assembly. For those unable to receive the Eucharist, this concluding rite is the primary blessing to be sought. 

To ensure a smooth flow for those moving toward the altar, those not receiving Communion are encouraged to step out of the pew to let others pass. It is often helpful for these individuals to sit at the end of the pews (the aisle seats) to more easily facilitate this movement. Once they have stepped into the aisle to allow others to exit or return, they may move back into their seats. During this time, they are encouraged to use the moment for a silent Act of Spiritual Communion.  

Act of Spiritual Communion (in Breaking Bread Missal)

“My Jesus, I believe that you are present in the most Holy Sacrament. I love you above all things, and I desire to receive you into my soul. Since I cannot at this moment receive you sacramentally, come at least spiritually into my heart. I embrace you as if you were already there and unite myself wholly to you. Never permit me to be separated for you.” 

Act of Spiritual Communion (By St. Josemaria Escriva)

"I wish, my Lord, to receive you with the purity, humility, and devotion with which your most holy Mother received you; with the spirit and fervor of the saints." 

Reception of Holy Communion

Approaching the Sacrament

Reverence for the Sacrament

Receiving the Precious Body

Communion in the hand, as much as communion on the tongue, should show due respect towards the Real Presence of Christ in the Eucharist. For this reason, the dignity of the gesture of the communicant should be emphasized. 

Receiving the Precious Blood

After Receiving Communion

The “Sunday Obligation”

Church law teaches that “On Sundays and other holy days of obligation, the faithful are obliged to participate in the Mass. Moreover, they are to abstain from those works and affairs which hinder the worship of God, the joy proper to the Lord’s Day, or the suitable relaxation of mind and body” (Code of Canon Law, canon 1247). We must keep the Sunday obligation primarily because it fulfills the Third Commandment of the Law of God, which says: “Remember to keep holy the Lord's Day.”

The Church teaches that we are excused from participating in the Mass on Sundays and holy days of obligation for a serious reason, for example illness or the care of infants (Catechism of the Catholic Church, 2181). Likewise, for a just cause, a pastor can grant, in individual cases, a dispensation from the obligation of observing a feast day (Code of Canon Law, canon 1245).

When we deliberately fail to observe the Sunday obligation, we commit a grave sin (Catechism of the Catholic Church, 2181). This sin constitutes a grave violation of God's law. The gravity of the matter is only one of the three necessary conditions for mortal sin; the others are full consent of the will and full knowledge of the sinful nature of the act or omission. When the last two conditions are met with the sin of non-observance of the Sunday obligation, we must then obtain forgiveness in the Sacrament of Penance before receiving Holy Communion. 

The absolute norm is that we must participate in the Mass. This participation should extend from the beginning to the end of Mass. However, for various reasons, we may arrive late to Mass. The question becomes, is there a specific moment in the Mass by which we must be present to fulfill the obligation? Church law is silent on this issue. If the Church were to give a norm that relativizes the absolute norm, it would be annulling the absoluteness of that norm. 

When we make every effort to get to church on time and something truly unexpected happens that causes us to arrive late, we are not morally responsible. If through no fault of our own, we arrive at Mass so late that we miss almost the entire Mass, common sense would dictate that we should attend another Mass. However, staying for the next Mass would be a product of devotion, not obedience to a nonexistent rule.

If we arrive late then for Mass, when is it considered too late to receive Communion? Church law is silent on this issue, and we are not required to receive Holy Communion every time we attend Mass. Moreover, who can request sacraments from sacred ministers? The Church teaches that, “Sacred ministers cannot deny the sacraments to those who seek them at appropriate times, are properly disposed, and are not prohibited by law from receiving them” (Code of Canon Law, canon 843). 

If one is prepared to receive Communion with devotion (properly disposed), sincerely tried to arrive on time to Mass, and were only late due to an unexpected, unavoidable event, one can still receive Communion at that Mass (at the appropriate time), provided one isn’t otherwise prohibited by law. 

Proper disposition for Communion is very important. According to Church law, the lack of this proper disposition is considered a reason for us not to request Communion. Outward demeanor at Mass, such as chatting continually or playing on the phone, demonstrates a lack of reverence for God and a lack of the proper disposition for Communion.

Holy Communion is prohibited by Church law for Catholics in certain marriage situations, including those who cohabit and those who were Catholic at the time of their civil marriage. 

The Gift of Time

Time is a gift from God. Of the 168 hours in the week, God commands us to give back to Him, or "gift" Him, at least one hour—the hour of Sunday Mass. Mass time is sacred because it belongs to God. We cannot "use" that time for anything other than Holy Mass. Attending Mass is therefore a matter of justice and respect for what belongs to God.

Asking how much Mass I should attend is like asking a person being celebrated how much incompleteness they can tolerate from my gift. Not attending Mass in its entirety from beginning to end is offering God an incomplete gift.

The Unity of the Liturgy of the Word and the Eucharistic Liturgy

The Second Vatican Council teaches: "The two parts which, in a certain sense, go to make up the Mass, namely, the liturgy of the word and the eucharistic liturgy, are so closely connected with each other that they form but one single act of worship. Accordingly, this sacred Synod strongly urges pastors of souls that, when instructing the faithful, they insistently teach them to take their part in the entire Mass, especially on Sundays and feasts of obligation” (Sacrosanctum Concilium, 56).

The Church teaches about the essential link between the Word of God and the mystery of the Eucharist: “The Church is nourished spiritually at the twofold table of God’s word and the Eucharist: from the one it grows in wisdom and from the other in holiness… The divine word read and proclaimed by the Church in the liturgy has as its one purpose the sacrifice of the New Covenant and the banquet of grace, that is, the Eucharist. The celebration of Mass in which the word is heard, and the Eucharist is offered and received forms but one single act of divine worship” (General Principles for the Liturgical Celebration of the Word of God).