2. The distribution of Holy Communion
88. The faithful should normally receive sacramental Communion of the
Eucharist during Mass itself, at the moment laid down by the rite of
celebration, that is to say, just after the Priest celebrant's Communion. (cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 55.) It
is the Priest celebrant's responsibility to minister Communion,
perhaps assisted by other Priests or Deacons; and he should not resume
the Mass until after the Communion of the faithful is concluded. Only
when there is a necessity may extraordinary ministers assist the Priest
celebrant in accordance with the norm of law. (cf. S. Congregation of Rites, Instruction, Eucharisticum Mysterium, n. 31: AAS 59 (1967) p. 558; Pontifical Commission for the Authentic Interpretation of the Code of Canon Law, Response to dubium, 1 June 1988: AAS 80 (1988) p. 1373)
89. “So that even by means of the signs Communion may stand out
more clearly as a participation in the Sacrifice being celebrated”, (Missale Romanum, Institutio Generalis, n. 85.) it is preferable that the faithful be able to receive hosts consecrated
in the same Mass. (cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, n. 55; S. Congregation of Rites, Instruction, Eucharisticum Mysterium, n. 31: AAS 59 (1967) p. 558; Missale Romanum, Institutio Generalis, nn. 85, 157, 243.)
90. “The faithful should receive Communion kneeling or standing,
as the Conference of Bishops will have determined”, with its acts
having received the recognitio of the Apostolic See. “However, if
they receive Communion standing, it is recommended that they give due reverence
before the reception of the Sacrament, as set forth in the same norms”. (cf. Missale Romanum, Institutio Generalis, n. 160.)
91. In distributing Holy Communion it is to be remembered that “sacred
ministers may not deny the sacraments to those who seek them in a reasonable
manner, are rightly disposed, and are not prohibited by law from receiving
them”. (Code of Canon Law, can. 843 § 1; cf. can. 915.) Hence any baptized Catholic who is not prevented by law
must be admitted to Holy Communion. Therefore, it is not licit to deny
Holy Communion to any of Christ's faithful solely on the grounds,
for example, that the person wishes to receive the Eucharist kneeling
or standing.
92. Although each of the faithful always has the right to receive Holy
Communion on the tongue, at his choice, (cf. Missale Romanum, Institutio Generalis, n. 161.) if any communicant should
wish to receive the Sacrament in the hand, in areas where the Bishops' Conference
with the recognitio of the Apostolic See has given permission, the sacred
host is to be administered to him or her. However, special care should
be taken to ensure that the host is consumed by the communicant in the
presence of the minister, so that no one goes away carrying the Eucharistic
species in his hand. If there is a risk of profanation,
then Holy Communion should not be given in the hand to the faithful. (Congregation for Divine Worship and the Discipline of the Sacraments, Dubium: Notitiae 35 (1999) pp. 160-161.)
93. The Communion-plate for the Communion of the faithful should be retained,
so as to avoid the danger of the sacred host or some fragment of it falling. (cf. Missale Romanum, Institutio Generalis, n. 118.)
94. It is not licit for the faithful “to take . . . by themselves
. . . and, still less, to hand . . . from one to another” the sacred
host or the sacred chalice. (Ibidem, n. 160.) Moreover, in this regard, the abuse is
to be set aside whereby spouses administer Holy Communion to each other
at a Nuptial Mass.
95. A lay member of Christ's faithful “who has already received
the Most Holy Eucharist may receive it again on the same day only within
a Eucharistic Celebration in which he or she is participating, with due
regard for the prescriptions of can. 921 § 2.” (cf. Code of Canon Law, can. 917; Pontifical Commission for the Authentic Interpretation of the Code of Canon Law, Response to Dubium, 11 July 1984: AAS 76 (1984) p. 746.)
96. The practice is reprobated whereby either unconsecrated hosts or
other edible or inedible things are distributed during the celebration
of Holy Mass or beforehand after the manner of Communion, contrary to
the prescriptions of the liturgical books. For such a practice in no
way accords with the tradition of the Roman Rite, and carries with it
the danger of causing confusion among Christ's faithful concerning
the Eucharistic doctrine of the Church. Where there exists in certain
places by concession a particular custom of blessing bread after Mass
for distribution, proper catechesis should very carefully be given concerning
this action. In fact, no other similar practices should be introduced,
nor should unconsecrated hosts ever be used for this purpose.
