I had a post about Univerae Ecclesiae 28 and how the derogation in that paragraph makes it clear that the provisions of Summorum Pontificum exclude female service at the altar in the Extraordinary Form of the Roman Rite.

The reason for this is that in the De defectibus section in the 1962 Missale Romanum there is a clear prohibition of females serving in the absence of a cleric who would serve.  Since there is a conflict between the liturgical law of 1962 and subsequent liturgical law after 1983, the 1962 is to be followed.

However, a reader asks:

On reading De defectibus (in answering the question regarding altar girls), I naturally read more and in section IX, it mentions the Eucharistic fast from Midnight.

While this is addressed in Canon Law and elsewhere, it seems that since it’s also addressed in the rubrics in force in 1962.  As such, does Universae Ecclesiae now require a eucharistic fast from midnight for the Usus Antiquior?

No.

First, be sure you are reading De defectibus from a 1962 edition of the Missale Romanum and not a previous edition.

Pius XII in 1953 in the Apostolic Constitution Christus Dominus (which Robert Mickens of The Pill might confuse with the Conciliar decree on the office of Bishops) relaxed the fast under certain circumstances.  The same Pius XII with the Motu Proprio Sacram Communionem of 1957 changed the law to require only a three hour fast, regardless of when Mass was celebrated.

The 1962MR version of De defectibus IX, which concerns defects of the disposition of the body, reflects Pius XII’s 1957 legislation.  The Eucharistic fast of the PRIEST is to be three hours.

Let’s see what the De defectibus really says with my translation.

1. Si sacerdos ante Missan non sit ieiunus per tres saltem horas quoad cibum solidum et potum alcoholicum, et per unam saltem horam quoad potum non alcoholicum, non potest celebrare.  Aquae tamen sumptione ieiunum non frangitur.

[If a priest before Mass is not in a state of fasting through at least three hours in regard to solid food and alcoholic drink, and through at least one hour in regard to non-alcoholic drink, he cannot celebrate.  However, the fast is not broken by the taking of water.]

2. Infirmi, quamvis non decumbant, potum non alcoholicum, et veras ac proprias medicinas, sive liquidas sive solidas, ante Misse celebrtionem sine temporis limite sumere possunt.

[The sick, even though not confined to bed, can take non-alcoholic drink, and true and proper medicines, either liquid or solid, before the celebration of Mass without the limit of time.]

3. Enixe invitantur sacerdotes, qui id praestare valeant, ut venerandam ac vetustam eucharistici ieiunii formam ante Missam servent.

[Priests who are able to perform it  are strongly invited to preserve the venerable and ancient form of the Eucharistic fast before Mass.]

First, this concerns priests, not lay people in the congregation.  It concerns the bodily disposition of the priest who says Mass.  Also, don’t freak out about the references to “alcoholic drink”.  Wine is a staple part of a Roman diet. This is the Roman missal, after all.

Also, the Eucharistic fast is not, per se, a rubric, but sacramental discipline.  It pertains even when Holy Communion is distributed outside of Mass. Think of choir members coming after Mass for Communion.

I think the current discipline on the Eucharistic fast in the 1983 CIC of one hour before Communion for Latin Catholics remains.

UE 27 says:

27 – Quoad regulas disciplinares ad celebrationem formae extraordinariae pertinentes, applicetur disciplina ecclesiastica Codicis Iuris Canonici anno 1983 promulgati.

…

With regard to the disciplinary norms pertaining to celebration of the Extraordinary Form, the ecclesiastical discipline of the Code of Canon Law promulgated in 1983 is to be applied.

So, it seems we follow the 1983 Code when it comes to the fast.

Also, other Churches sui iuris have longer periods of Eucharistic fast.  These rules apply to members of other Catholic Churches even if they are attend Mass in a Latin Church.  Conversely, Latin Church Catholics are not bound to observe, for example, the fast according to the, say, Ukrainian Catholic Church.

The Eucharistic fast seems not to be one of those issues referred to in Universae Ecclesiae 28, but it is covered in UE 27.

A final point.  De defectibus deals also with the disposition of the soul of the priest.

When we consider receiving Holy Communion, we who are persons having both soul and body (angels are persons with soul but no body) must be properly disposed in soul and body.

We are properly disposed in soul when we are baptized and in the state of grace (we are not aware of unabsolved mortal sins) and are not under some ecclesiastical censure which prevents us from receiving.  We are disposed in body when we obey the Church’s laws concerning the Eucharistic fast (one of the Precepts or Commandments of the Church).

The Church’s law sets a minimum limit for the Eucharistic fast.

You can do more.

People who are ill or have some other good reason are dispensed to some degree or wholly.

One can argue that the Church ought to require more, but the fact is that we have the set of laws we have.

Don’t look down on people who obey the laws they have been given.

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From a reader:

My confessor (who is also a canon lawyer) told me that it is OK to drink coffee before Mass, within the sixty minute period before you receive communion. He says it’s OK to do this because “coffee has no nutrition. It’s just brown water.” He told me that he does it every day right before he celebrates Mass. Could you clarify this issue, please? It was my impression that you can’t have anything except water or medicine within the sixty minutes before you receive communion.

I hope this comes from your love of Mystic Monk Coffee!

First, let’s be clear about the law for the Latin Church.  The 1983 Code says in can. 919:

“One who is to receive the Most Holy Eucharist is to abstain from any food or drink, with the exception only of water and medicine, for at least the period of one hour before Holy Communion.”

The Eucharistic fast was shortened in 1957 by Pius XII from a complete fast after midnight until the reception of Communion, to three hours (1957) and again in 1964 by Paul VI to a mere one hour before reception of Communion.

The fast, according to the law, is one hour before the reception of Communion, and not the beginning of Mass!

Your confessor thinks that coffee is “brown water”.  That may be the way he drinks it, poor man.  You could not mistake the coffee I make for “brown water”.

So, I think the priest is wrong.  I think that coffee is a drink that is not water.  Coffee could be medicinal, in the case of a person who has worked a night shift and is therefore very tired before dragging herself to Mass.  People don’t generally say, “I’m really tired.  I’ll have me a nice cup of water to help me stay awake.”

That said, because I am an Unreconstructed Ossified Manualist who likes to check the opinion of experts, I look at manuals of moral theology.  BTW.. how cool would be to drink coffee from this mug while reading this answer?  I digress.

In Sabetti-Barrett I found really interesting quotes.  In the context of fasting for Lent and other days, the first interesting quote is “Liquidum non frangit ieiunium… liquid does not break the fast”. And this is followed by an explanation that drinks such as coffee and tea do not break the fast even if they have a little milk added, or a bit of sugar, or fruit juice, which in the case of tea might be lemon.  Going on, in a question about hot chocolate they say tea and coffee can be taken.  Remember, this concerns the old fast for Lent, etc., not the Eucharistic fast before Holy Communion.

Concerning the Eucharistic fast before Holy Communion, dear questioner, you will be alarmed, I’m sure, to know that the authors think your chewing of tobacco could very well break the fast if you are actually chewing.  You don’t, however, break your fast by gargling or brushing your teeth.  Great word for gargling in Sabetti-Barrett, by the way, “gargarisatio” and for brushing “pulverisatio“, since tooth powder was used, thus, you “pulverize” your teeth.  Nor does the mere tasting of food while cooking break the fast, according to these guys.  But please do gargarize and pulverize often.  Please?  Hmmm… I guess you could gargle with coffee, if you spit it out.

That said, back to coffee and tea and the Eucharistic fast.

The law says water and medicine may be taken.  Coffee is not water.  Water is used to make coffee, but once it’s coffee it isn’t water any more.

For valid baptism, true water must be used.  Coffee would be invalid matter for baptism.  It isn’t water.  Some moralists would say that very light coffee might be doubtful matter, but certainly strong coffee is not valid matter.  Making coffee infuses substances into the water so that it can no longer be considered water.  If you can recognize what you are drinking as coffee, and not as water with a few drops of coffee in it, don’t drink it before Communion.

I think the confessor is wrong.  Coffee breaks the Eucharistic fast and it may not be consumed except for a medical reason within one hour of reception of Holy Communion.

That said, buy Mystic Monk Coffee now.  Or Tea.

It will be interesting to find out if there are any official responses on this matter from the past which are floating around out there.

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From a reader:

Does the Eucharistic fast before Mass begin an hour before Mass starts or an hour before you receive Communion. I’ve heard different answers all my life, and some clarification would be great. Thanks

The Eucharistic fast is for an hour before reception of Holy Communion, not an hour before the beginning of Mass.

Can. 919 says:

“One who is to receive the Most Holy Eucharist is to abstain from any food or drink, with the exception of water and medicine, for at least the period of one hour before Holy Communion.”

This applies to both the Ordinary and the Extraordinary Form of the Roman Rite.

A drink of water does not break the Eucharistic fast.

You are free to fast longer than one hour. In my opinion, an hour is not long enough. That said, the law of the Latin Church is, for now, one hour before Communion and no one can be faulted for going by only one hour.

An exception to the rule would be if an elderly or sick person in a hospital or nursing home even at home is not in control of when meals can be taken.  In that case, if the priest or other minister comes with Holy Communion even within the hour after eating, it is okay to receive.

We are of both body and soul.  We should be disposed in both soul and body to receive Communion.  Our spiritual preparation for reception of Communion involves dying to self and dying to sin and being in the state of grace.  Our physical preparation involves dying to self and the things of the world through fasting.  This is why one hour, in my opinion, is not adequate.  I, however, am not the Legislator, who has a different view of the question.

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Here is something for us all to think about as we approach the Year of Faith.

From the UK’s best Catholic weekly, The Catholic Herald, comes this good reflection.  It is on their regular site, but can be found in the print and online digital edition.

The Church should make life harder for Catholics

by Michael Jennings

The Church in England is losing the fight against secularism. With the opponents of the Church gaining the upper hand we have to ask if Catholics are well- trained and strong enough to fight back. We are outnumbered and, at best, considered superstitious and irrelevant – at worst, a danger to society. In such circumstances there needs to be a stiffening of commitment if more and more of us are not to fall victim to the beguiling temptations of the secular world, where comfort and having a good time are necessarily important since there is no other life to look forward to. Perhaps we should employ St Paul as our personal trainer and model ourselves on him. He says he is intent on winning: “That is how I fight, not beating the air. I treat my body hard and make it obey me.” His message: toughen up, take up your cross daily and rejoice in sharing Christ’s sufferings.

Now, while Catholics in other parts of the world are suffering and dying for their faith, we in this country are permitted to abandon things that were easy for things easier still. The Eucharistic fast, for example, once began at midnight, then it was reduced to three hours. Now, in a Mass which goes much beyond the usual time, it would be possible to be munching sandwiches during the penitential act and still not break the fast. Fasting itself seems to be regarded as a gruesome medieval practice best replaced by good works, whereas it is a preparation for doing good works better.

More mollycoddling is in evidence with the recent transferring of various feast days to Sunday. This has saved Catholics a trip to church or otherwise having another thing to own up to in Confession – that’s if they happen to be part of the majority who don’t do Holy Days of Obligation. In my experience, within the confessional penances are mild. Without sending off penitents barefoot to Rome perhaps they should be beefed up just to emphasise that sinning is serious. Surely they should, on occasions, elicit a yelp or two.

And does not the Church go easy on our consciences? We live in society where most of us have a standard of living that is using up most of the world’s resources. It would not be possible for all the world’s inhabitants to enjoy the same facilities and luxuries as we do. Most of us own a car. Their production in such vast numbers is one of the most efficient means yet devised to use up irreplaceable resources and, as another built-in feature, create considerable pollution. You would think sin was lurking somewhere in this state of affairs.

We need to be tough enough to be told that we are sinful without being devastated by the news. No doubt there would be those who would storm off in a huff muttering: “This language is intolerable,” as they did when Christ said that eating his flesh and drinking his blood was the only way to obtain eternal life. He did not seek to assuage the hurt feelings of those heading for the exit by going soft on the message.

Yet another ease-making occurrence is the wholesale use of the vernacular in the Mass, [Do I hear an “Amen!”?] even though this was not envisaged by Vatican II. At one level it made understanding easier [But… did it?  We weren’t all those years, getting from the texts what the prayers really said. Were we really understanding?] but did it at the expense of a unifying language, a language that didn’t need updating every 10 years and which was special to the faith. And this matter of understanding can have insidious adverse consequences. The battle against secularism is not going to be won by hurling facts back at Richard Dawkins. Life is a mystery and perhaps we should dwell more on what we don’t know, rather than being proud of the little we do. After all, we can never know how much we don’t know.

Furthermore, English is our weekday language. It’s the one we use for swearing, arguing and lying. It might be a good idea to have Latin as our Sunday best. Then, when we came home after Mass, we might find those work-a-day words washed and ironed, all ready for the next week.

Another change which occurred after Vatican II was the practice of standing to receive Communion. This made things easier at the expense of profound symbolism – kneeling being a sign denoting weakness, submission and obedience. [Not to mention awe at transcendence.] To quote St Paul again: “It is when I am weak then I am strong.” True, we stand as a sign of respect but standing on your own two feet and standing up for oneself are phrases to do with self-sufficiency. Surely when coming face to face with God, as one does at Communion, kneeling is the better response.

The point being made in all of this is that by removing difficulties the will is weakened and therefore the associated virtues, such as perseverance, bravery, restraint, patience and chastity. These virtues are vital armaments in the battle against secularism. Nowhere is strength of will more needed than in the field of sexual morality. It is not more knowledge so as to be in a position to make “informed choices” that will help. To hold fast to the teachings of the Church in this area it is strength of will which is needed. Restraint, patience and, often, bravery are the weapons to use.

If Catholics can’t go without food for a few hours, or go to church during the week once in a while, or get on their knees to receive Communion, then we are edging towards becoming indistinguishable from those who only have this world and each other to rely on. Christian life is not supposed to be a stroll in the park but the carrying of a cross, the climbing of a mountain. To the outsider, a Catholic’s iron commitment to the Mass, the strength to defer pleasure, the ability to suffer cheerfully and the courage to defend Church teaching are things which impress and are important factors in bringing about conversions.

The kind of dedication exhibited by the Olympic athletes certainly draws many others into that orbit and, as St Paul says: “Athletes exercise self-control in all things; they do it to receive a perishable wreath, but we an imperishable one.” In any case, the things being suggested here hardly amount to having to train day after day while the limbs scream for mercy. I_am not even suggesting the total prohibition of all cakes and ale. Still, as St Paul didn’t say (although he obviously knew it all too well), great journeys start with a single step.

Michael Jennings is a former cartographer and teacher, now retired. He is married with two grown-up children. He became a Catholic in 1980 after dithering for 20 years.

And what could those steps be?  Any one of his suggestions would be a good start.

• Stop Communion in the hand
• Kneel for Communion
• Reintroduce ad orientem worship
• Reintroduce Latin and Gregorian chant and polyphony
• Reintroduce male only service at the altar
• Reintroduce the 3 hour Eucharistic fast
• Fix down the timing of Holy Days of Obligation
• Stress the need for the Sacrament of Penance
• Stress the culture of the “Sunday Best” for Sunday Mass attendance
• Increase Exposition of the Blessed Sacrament and other traditional devotions

It may be that this has to start with lay people CLAMORING for them, priests to teach them, and bishops to respond.  The ground up approach could be effective.

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From a reader:

I heard recently that there is a rule that after receiving Holy Communion, a person should not eat for fifteen minutes (I think because that’s how long the Body of Christ is in us after Communion).

Most of the time, this wouldn’t pose an issue because with the prayers after Communion and after Mass it would be longer than 15 minutes after Communion before people even get out of the church. But at my college ___ we have Daily Mass before lunch. The Mass is very quick, and I believe that many times Mass gets out and people go and get lunch before the fifteen-minute period after Communion is over. Is there actually such a 15-minute rule? If there is, I’d like to spread the word around my campus to make sure people aren’t breaking their fasts!

There is a law, risible as it may be, applicable to most people to fast for one hour before reception of Holy Communion.  I say most people, because sometimes there are special circumstances and I risible because an hour is… simply put… not enough, in my humble opinion.  But it is the law of the Latin Church.  Also, the one hour is before reception of Communion and not, as some people mistakenly think, before the beginning of Mass.  Some Masses are long enough that you could be eating your pork and beans on the way up the stairs of the church and still be okay for reception of Communion.

There is no law concerning fasting after reception of Communion.

There is, however, a rule of thumb.

It is usually suggested that you allow at least 15 minutes to pass before taking food.

The reason for this is grounded in our belief that, after the consecration, as long as the accidents of bread remain, then the Eucharistic Christ is truly present.  Once the substance is broken, and we can no longer discern the accidents of what was bread, then Christ is no longer sacramentally present.  It probably takes about 15 minutes – on the safe side – for the Host to be changed in the process of swallowing and digestion to the point where it is no longer the Eucharist.

If we truly believe what we say we believe about the Eucharist, doesn’t it seem right to stay and pray a bit even after Mass and say “Thank you!” to our Lord?

So, the good rule of thumb is about 15 minutes.  And it turns out that in some parishes there are enough announcements and other blabblab that 15 minutes are eaten up, if you’ll pardon the pun.

Friends, we should cultivate the practice, and set a good example for others, by remaining in church in prayer of thanksgiving after Holy Mass concludes.  Fathers!  Bishops! You should talk about this as well!

Let us promote reverent silence for prayer after Mass! Rise up against the profaning of our churches by kneeling down in silent and prayerful thanksgiving!

Unite!  Promote the new evangelization!  Reclaim the sacred spaces of our churches!

Take our churches back from jabbering cretins who fill the air after Mass with their relentlessly mundane GABBLE!!!

… ehem…

No, there is no law.  But it is a good thing to remember after Mass on your way to the doughnut line.

Here is a prayer that you could learn and recite after Holy Mass during which you dared to receive Communion:

A Prayer For After Mass

I give thanks to Thee, O Lord, most holy, Father almighty, eternal God, that Thou hast vouchsafed, for no merit of mine own, but out of Thy pure mercy, to appease the hunger of my soul with the precious body and blood of Thy Son, Our Lord Jesus Christ. Humbly I implore Thee, let not this holy communion be to me an increase of guilt unto my punishment, but an availing plea unto pardon and salvation. Let it be to me the armour of faith and the shield of good will. May it root out from my heart all vice; may it utterly subdue my evil passions and all my unruly desires. May it perfect me in charity and patience; in humility and obedience; and in all other virtues. May it be my sure defence against the snares laid for me by my enemies, visible and invisible. May it restrain and quiet all my evil impulses, and make me ever cleave to Thee Who art the one true God. May I owe to it a happy ending of my life. And do Thou, O heavenly Father, vouchsafe one day to call me, a sinner, to that ineffable banquet, where Thou, together with Thy Son and the Holy Ghost, art to Thy saints true and unfailing light, fullness of content, joy for evermore, gladness without alloy, consummate and everlasting happiness.  Through the same Christ our Lord.  Amen.

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I would appreciate it if other bloggers would link to this so that we can get a really large response.

Every once in a while I run into someone who doesn’t know about the Eucharistic fast before reception of Holy Communion.

We have to be properly disposed to receive the Eucharist.  We have a spiritual preparation, in examining our consciences and making sure that we are in the state of grace.  We have a physical preparation, which involves fasting.

For the Latin Church, the Code of Canon Law states that

“One who is to receive the Most Holy Eucharist is to abstain from any food or drink, with the exception of water and medicine, for at least the period of one hour before Holy Communion.”

Note: The law says before Communion, not before the beginning of Mass.  So, one hour isn’t very long.

In 1964 Pope Paul VI reduced the length of the fast to one hour.  Ven. Pius XII reduced the fast to 3 hours in 1957.  Before that, people were to fast from Midnight before Mass.

Our current law about fasting before Communion admits exceptions.

When a priest celebrates more than one Mass on the same day he is only bound to the one-hour fast before his first Mass.

Second, those who are elderly (considered to be 60 years of age) or who are sick (as well as the caretakers of people who are sick) can receive Communion even if a full hour fast has not been fulfilled.    This is helpful for people whose food comes on a schedule they cannot control.

Some think that the one hour fast before Communion is not enough and that the Church’s law should be change to require a longer fast.

Of course people can fast longer if they want to, but for now the law says one hour.

Let’s have a poll.  Please pick the best response and add your reasons in the combox, if you are registered here.

UPDATE:

By coincidence, Dr. Ed Peters is – right now – (5:30 EDT) on Relevant Radio with Drew Mariani talking about this very issue!

UPDATE:

Check out Dr. Ed Peters page about this issue. HERE

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From a reader:

I’ve read past entries of yours in which you’ve commented on the particulars of the fast before the reception of Holy Communion, and there’s one aspect you haven’t covered yet to my knowledge. What if I’m in an as yet unabsolved state of sin and I know well beforehand that I’ll be abstaining from the Sacrament? Am I still obligated to observe the 1 hour fast, or can I chow down to my heart’s content before I leave for Mass? It has never felt right to me that I could be wiping the breadcrumbs off my shirt as I approach the Church doors and yet I know of no rule against it. What is the rule as it applies to those who are abstaining?

This isn’t too hard. You are obliged to fast for one hour before the reception of Holy Communion, not before the distribution of Holy Communion.

Two other pieces of advice.

1. Use a bib.
2. GO TO CONFESSION!

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From a reader…

QUAERITUR:

I’m an EMHC [Extraordinary Minister of Holy Communion] in our Parish. At yesterday’s Mass, I was sitting a pew or two behind a woman who was chugging what I can only assume was a coffee beverage throughout Mass (it was in the cup-size that rhymes with “plenty” from a major coffee chain). She later presented herself to me for communion. As an EMHC, do I have the authority (or responsibility) to charitably refuse to administer communion, since I had reason to believe that she violated the fast? Should I, or should I leave it between her and God?

If I should refuse to offer communion to her and I fail to do so, am I in a state of sin, which should be confessed?

I had pondered this during Mass, and in this situation, I DID administer communion to her because I realized I DIDN’T know the answers to these questions (or even if it was just water in the cup) and, in any case, I DIDN’T know how to charitably do this.  [Water doesn’t break the Eucharistic fast.]

I’m asking you, rather than my Parish priest, because based on his previous track record on other, more serious issues, I don’t trust his judgement in this.

First, those occasions wherein EMHC’s are utilized to distribute Holy Communion ought to be rare.

EMHCs should not take upon themselves any determination of whether or not to admit someone to Holy Communion, unless the priest has instructed them to do so, and unless the situation is obvious, e.g., the person is chewing gum, wearing a rainbow sash during a protests, etc.

Ideally the pastor (parish priest) should regularly remind the flock of the necessity of observing the (paltry) 1-hour Communion fast.  He should take pains to know his flock so that he can take people aside and remonstrate with them as needed (and also praise them for their fidelity and piety – a good shepherd does both).

In such a situation, you should probably give the woman Holy Communion.  Then you should go to Father after Mass and explain the situation, offering the polite suggestion that it might be time to remind people about the fast.  That will also give Father the opportunity to explain the situation to you saying,

“Oh, that was Mindy. She has a rare condition that entails a dangerous lack of caffeine in her blood and commercialism in her psyche, so she has permission to drink the forbidden nectar during Mass…”

Meanwhile…

Click for your privileges!

[CUE MUSIC]

If you drink only Mystic Monk Coffee, you get special permissions in the Church, but only if you use my link!

For example, did you know that the drinkers of Mystic Monk Coffee (bought exclusively through Fr Z’s link) have the right to wear the now abolished papal tiara while receiving Holy Communion?  True fact!  Did you know that, when drinking Mystic Monk Coffee, you are granted the privilege of receiving Communion – within a week and under the usual circumstances – on the MOON?  Did you know that Mystic Monk Coffee drinkers using K-Cups are granted an indult to receive Communion in two locations simultaneously when they bilocate?

What are you waiting for?

Mystic Monk Coffee!

It’s swell!

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From a priest…

QUAERITUR:

I mostly do the Extraordinary Form.

I saw in the De defectibus of 1962, it tells priest to fast 3 hours before communion, does that still hold with extra ordinary form Mass or does the hour fast work without offending God. (I know current norms say one hour but didn’t Pope Benedict use the logic of no altar girls for extraordinary form since we have to “use” the 1962 norms…?)

Given Universae Ecclesiae, I say no.  One hour before Communion suffices to fulfill the norm of the Eucharistic fast in the Extraordinary Form, as in the Ordinary Form.  It is commendable to do more, but the law says one hour before Communion (not before the beginning of Mass).

This is not really a matter that pertains to the rubrics for Mass, even though the moment of the priest’s Communion is described in the rubrics.  This pertains to reception of Holy Communion. That law has been changed for all the faithful, priest included.

Similarly, if a Latin Catholic were to receive Holy Communion at an Eastern Rite Liturgy, he would not be bound by that Eastern Church’s laws on fasting, but rather by the Latin law. This would even apply if he were a Latin priest attending or assisting at an Eastern Mass.

In my opinion, the Holy See and bishops of the world should have us return to a longer Eucharistic fast.  I say it should be at least three hours.  That would help, I think, the problem of many sacrilegious Communions.  It would also help to instill greater respect for all that is sacred and would strengthen our Catholic identity.  We need a strong… stronger… Catholic identity in the face of what is surely to come.

I had a POLL on this issue.  Keep in mind that the poll isn’t really about YOU.  It is about what would be good for the whole Body, the Church:

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The issue of Communion for those in irregular marriages, and for other sinners as well, is not to be quickly solved.  Rushing to amend the annulment process seems to me a bad idea.

However, there are a couple things that Bishops, with the Pope, could do to make it easier for people who should not be going to Communion, not to go.

First, in the places where the practice is used, could we get rid of row by row Communion?

Some people will feel psychological pressure to go with everyone else.  They watch the rows getting closer and closer, all the while debating, “Should I sit here or stay in the aisle and wonder about what people are wondering about me?  Why I am not going forward?”

Second, lengthen the Eucharistic fast before Communion to 3 hours instead of the ridiculous 1 hour.

Were we to have a longer Eucharistic fast, people could assume that you, mortal sinner that you probably are, may have had a stack of flapjacks before coming to church, rather than all those other things that people might wonder about.

Let’s make it easier for people not to commit sacrilege.

No more row by row!

Three hours!

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Stuart Reid, a regular columnist in the UK’s best Catholic weekly, The Catholic Herald, wrote a smart thing the other day!

My emphases and comments:

Perpend…

Counter-Reformation corner (first in an occasional series on ways to reform the reforms): The present fasting rules must go (with respect), [Do I hear an "Amen!"?] and at the very least the three-hour fast must return, ["AMEN!"] perhaps to begin with through local initiatives. The requirement that Catholics should refrain from food and drink for only one hour before receiving Communion – that is, for half an hour before Mass begins – is an insult. It calls into question the strength, determination and moral fibre of the people now known as the People of God.

At school we managed the fast from midnight by going to Mass before breakfast. This was not, of course, a voluntary act of piety on our part, and I can’t say it was always an especially happy or holy experience. But I am pretty sure that none of us ever fainted from hunger.

There is no risk of anyone fainting from hunger at Mass these days, of course. Here’s how it now works in the Church Militant: you must finish your 10-course meal, with 17 different wines, plus cigars, by 5.30 in the evening if you want to go to Communion at the six o’clock Saturday-for-Sunday Mass. [ROFL!] Communion will not be distributed until at least 6.30, so you will have observed the fast. Provided that you are sober enough to reach the altar rails, or, depending on your parish, the "collection point" for Holy Communion, and have not been so gluttonous that you are in a state of mortal sin, you will be able to receive.

Fast? What fast? There is no fast. [Do I hear an "Amen!"?] It’s time there was one. Might we make an exception for tea, though? The older among us, I have been told, can’t quite get off to a flying start without regular cups of tea in the morning.

Good for Mr. Reid.  Bang on and kudos.

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From a reader…

QUAERITUR:

At Mass on the Assumption, the lady carrying the hosts for the offertory was unable to carry the container level (appeared to have Parkinson’s and was shaking) and dropped several on the floor. The deacon noticed, and picked up the dropped hosts (unconsecrated) and consumed them. Did this not break his fast?

First, if her hands shook to that extent, it might have been kinder not to make her carry something.  Getting people involved often involves a lot of sentimentality.  But that’s not the primary point here.

If, at the offertory, the deacon consumed unconsecrated hosts that had fallen, then, YES, he broke his Eucharistic fast.

It might have been a simple, thoughtless reflex action.  See host on floor. Pick up. Consume!

Of course it should have been obvious that they weren’t yet consecrated.

Also, remember that the law requires a fast of one hour before Communion.  I doubt that an hour would then pass between that moment and the time of Communion.   It might have seemed like an hour, depending on what they did in that church.  But if an hour did pass, then he was alright to receive at that Mass.

Perhaps the deacon then did not receive Communion at that Mass.  But he probably did.   It seems these days that there is a kind of maniacal need to receive Communion at every Mass, such that people who know they shouldn’t go, go to Communion anyway.  However, sadly for many in many places, Communion time has become that moment when they put the white thing in your hand and then you sing the song.  But I digress.

The 1983 Code of Canon Law says in can 919 §1:

“One who is to receive the most Holy Eucharist is to abstain from any food or drink, with the exception only of water and medicine, for at least the period of one hour before Holy Communion”

Moreover, §3 says that elderly people, those who are ill, and their caretakers are excused from the Eucharistic fast.   Of course, in the case of danger of death, the fast obviously doesn’t apply.

However, those don’t apply to this deacon.

Additionally, can. 89 says that priests and deacons cannot dispense someone’s obligation for the Eucharistic fast unless the bishop has expressly granted them to do so.   Of course even if they did have that faculty, they can’t dispense themselves.

Yes, he broke his Eucharistic fast.

From a reader…

QUAERITUR:

I write today to ask whether there are any problems with partaking of Communion after having bitten/chewed the inside of one’s own mouth.

First, I am glad that you are so interested in proper reception of Holy Communion.

We have to be properly disposed to receive. Because we are both body and soul, we have to be disposed in body and in soul, both. To be properly disposed in respect to our bodies we fast for the length of time designated by the Church. Right now that length of time is ridiculously short, but that’s what we have to obey. We can chose to do more, but that’s up to the individual… without grandstanding like the Pharisee in the parable.

Now… since we are Unreconstructed Ossified Manualists to the MANUAL!

In one of my manuals I read that consumption of food or liquid such that it breaks the fast must done by eating or drinking in a way by which one intends to eat or drink.  St. Alphonsus and St. Thomas are the basis.  Hence, if one breathes or swallows something like wood shavings, snow, etc., or – and this is to the point in question – blood flowing in the mouth from cheek, tongue, gums, etc., and swallowed with saliva, does not break the fast.   Moreover, we can brush our teeth and gargle.  Cooks who must prepare meals can even taste tiny amounts of food during its preparation.

I found one interesting note:

“Sale a catechumenis in collocatione Baptismi praegustato etsi ieiunium frangi videatur, adhuc tamen nullum dubium est quin ad sacram communionem susceptio Baptismate admitti possint, imo vero debeant…”.

Fascinating, no?

In any event, yes, you can receive Communion if you have bitten the inside of your cheek, etc.