Catechetical Corner

Surprisingly, no! That ended up being a welcome side-effect to the Church’s decision, in the West at least, to begin using unleavened bread for Eucharist. Up until around the 7th century the Church in both the East and West used leavened bread. However, as the Eucharistic faith of the Church deepened and clarified, a great concern arose over how the Eucharist was celebrated and received, especially because leavened bread tends to lend itself to creating many crumbs when cut or torn. In the East the solution was to administer Communion with a spoon, or by intinction (the priest dips the Host in the Precious Blood before placing it on the tongue). In the West, the solution was to switch to individual, unleavened Hosts, which were far less prone to spreading particles around.

We are asked to fast from all food and drink–with the exception of water–for at least one hour prior to receiving the Eucharist as a way of preparing both spiritually and physically for Holy Communion. Water is the exception because water is a basic necessity, which a person might need within an hour’s time, which usually is not the case with food. Thus we may drink to satisfy our need or simply our thirst; necessary medicine, and any food or drink necessary for consuming it, is also permitted as such a person would be exempt from having to fast.

No, up until the 11th century priests were allowed to marry, while most bishops practiced celibacy. In fact, the last married pope was Adrian II (867-872 AD) who, with his wife, Stephania, had a daughter. There are many reasons why the Church adopted the discipline of celibacy for its clergy, but the most compelling reason for it actually came from the laity who for years had asked the Church to impose celibacy upon all clergy, as they far preferred the monastic priests–who took vows of chastity and always had–to the married clergy. In other words, the example and availability of celibate clergy among the monastics inspired a desire within the laity for priests who were free from having to divide their ministry–and their hearts–between their family and their parishioners. They wanted priests who lived more like Jesus and His apostles, and the Church listened.

The Church permits us to receive in either way, according to the preference of the person. If we are receiving on the tongue, be sure to open your mouth and stick out your tongue enough to make it easy for the minister to give you the Host! If you receive in the hand, do check to see if some particles of the Host remain and, if they do, do your best to consume them rather than brush them onto the floor; remember that Jesus is present, even in the smallest particle. 

Some argue that one way is more holy or reverent than the other; both have been a part of the Church’s tradition for a very long time, and both can be done reverently or not depending upon the person.

In the Ten Commandments, God teaches us the importance of the Sabbath, the day of rest and worship, where we take time to thank Him for all He has done for us and to make Him the absolute center of our attention and devotion. Christians began worshiping God on Sunday in honor of the day of Christ’s Resurrection, and as the Church grew it recognized that there are specific people and events that were important enough in God’s saving work that they ought to be celebrated with just as much importance as a Sunday, such as Christmas, the Assumption of Mary, a day honoring Mary as the Mother of God (January 1st), All Saints Day, and so on. A Holy Day of Obligation, really, is a “Sunday Mass” that falls on a different day of the week: we are obligated to attend such a Mass for the same reason we are obligated to attend Mass every Sunday.

Words have meaning, and sometimes in order to clearly articulate something we must use a special word so that our meaning is absolutely clear. This might mean using a strange or obscure word we would not use anywhere else. For example, in 2010 we all had to get used to saying the word “consubstantial” when reciting the Creed, a change from “one in being with”. Some might argue this is unnecessary, but consider what we are doing here: we are professing our faith. We are articulating, as clearly as possible, what we believe. The word “consubstantial” means “one in substance,” that two things participate in the very same reality; “one in being with” could mean a number of similar things, but “consubstantial” nails the meaning on the head. Considering, too, that we are articulating matters of our belief regarding the greatest of all mysteries–the Trinity–it is reasonable to expect we are going to have to use language that is unique to this topic!

The Apostle’s Creed, though shorter than the Nicene Creed, actually is more recent, and likely comes from the area of Europe once called “Gaul” in the 5th century (modern day France). It was composed in Latin, probably adapting a shorter, simpler Creed from the Greek Nicene Creed to aid in the spread of the faith among the Germanic tribes of Europe; Charlemagne would later use the Apostle’s Creed as the standard throughout his lands.

When speaking of Jesus’ descent into the realm of the dead, the Greek would have used the word “Hades,” and the Jews would have used “Sheol”; Latin-speaking folk would have used “inferos” which then was the general word for the realm of the dead, but only later came to specifically mean “hell” as we mean it: a place of fiery torment. Jesus did not descend into the Hell that we think of when hearing that word, but rather the underworld where all the dead went before His victory on the Cross.

Incense has been used since ancient times to honor God and symbolize prayers rising to Him. Once a rare luxury, it was part of Jewish Temple worship and carried into Christian liturgy. Today, incense blesses the altar, gifts, and people, adding reverence and solemnity to the Mass. Its rich fragrance also engages the senses, reminding us of God’s presence.

No, we use low-gluten hosts. As with all of the Sacraments, the Eucharist was instituted by Christ for the building up of the Church. When the Eucharist was established, wheat bread and wine made from grapes were the “materials” used. As a result, we continue to consecrate only these types of matter. Our hosts are approved for consumption by the USCCB for consumption during Mass. In fact, our special hosts are so low in gluten, someone with Celiac Sprue Disease would need to consume 270 wafers to reach the point of an allergic reaction. If you need a low-gluten host when attending Mass, do not hesitate to ask a sacristan before Mass.

The material of vessels is chosen based on several criteria related to what is practical and what is most valuable to us. 

First, does the material in some way reveal the value of what it holds? That is, precious metals tend to be important to people, and since the body and blood of Christ are the most precious substance in existence, the vessels that hold them should be of great value. In some cultures, gold and silver are used to hold the sacred species. In the United States, some dioceses receive permission to use ceramic and wood because those materials are considered to be of high value to the residents and are durable. (CCC 327)

A second consideration is that the material must not easily break or corrode. Precious metals, again, are often used for this reason. Their durability and diminished likelihood of transmitting bacteria helps explain why they are preferred over wood or ceramic. Ultimately, the use of something like Crystal is prohibited because of how fragile it is. 

The Church still uses leavened bread in the Eastern Rites, as was the ancient custom throughout the world. Leavened bread was often used with the symbolic understanding that Jesus, himself, is risen. He also uses leaven to talk about the presence of the Spirit in the world, and how a little faith leavens the entire batch. In the West, however, the practice changed as our understanding of the sacredness of the sacramental presence developed. 

The Western Church changed to unleavened bread in the 7th century because of the realization that, as Jesus is mingled with the Eucharistic species (the bread), oftentimes there would be fragments and crumbs left over. These fragments could be lost and trampled under foot, which was a sign of disrespect. Alternately, leavened bread went bad more quickly, meaning that it was difficult to keep the Eucharist in repose or in reserve. This was especially difficult in areas where there was limited access to priests and therefore the sacrament. 

Thus, the Western Church began to use unleavened bread as a way of not losing track of fragments of the Eucharist and allowing it to be held in reserve for longer periods of time.

Some parishes choose to use red wine because it is a clearer symbolic representation of the blood of Christ. The symbolic element of the wine, however, is not to be confused with the real presence of Christ in the sacrament. While the wine retains its external properties, its essence is transformed. What is essential, then, is not the color of the wine, but the reality of Christ that becomes present through it. 

The Eucharist comes to us in two forms: the Body and the Blood. The Body and the Blood were separated by death. By placing a particle in the chalice, it represents the reunion of his Body and Blood in the Resurrection. In the chalice is the commingling of the physical elements of Christ Jesus risen and present in our midst. When the priest adds the particle to the chalice he quietly prays the following prayer: “May this mingling of the Body and Blood of our Lord Jesus Christ bring eternal life to us who receive it.” Learn more.