The desire for Eucharistic Communion over COVID-19 Risk

It was almost 10:30 pm of April 30, 2020, here in Arizona, USA, (May 1, 2020, 1:30 pm Philippines) when I received a link of the news in my FB messenger: “Gov’t backtracks: Mass gatherings prohibited under GCQ.”

I know GCQ stands for General Community Quarantine, a downgraded version of Enhanced Community Quarantine (ECQ).

I scrolled the page and found the announcement of Presidential spokesman Harry Roque “after LGUs complained about IATF’s decision to allow religious and work gatherings under the GCQ, saying this ignores all efforts to prevent the spread of COVID-19 in the country.”, the news said. “Work gatherings and religious activities are still not allowed even if we’re under the GCQ,” he added.

It is supposed that after the ECQ would end on April 30,200,  where social assemblies and gatherings would be permitted, but with the proper and strict observance of the GCQ guidelines. GCQ is an extension of ECQ until May 15, 2020.  

What caught my attention was the Spokesman’s advice to religious organizations “to make preparations so they will be ready and able to implement physical distancing once mass gatherings are allowed.”

Eucharistic Liturgy in Virtual Mode

For a month and a half, Catholics, on their part, participate in the Eucharistic celebration in virtual mode through live social media broadcast, either on Facebook or YouTube channel. They were following the stay-home policy during the ECQ period to avoid contact with anybody who would be positive with the COVID19 virus.

Being “present” or “participating in the mass” through television or radio is not a new thing since it is customary for those who are sick at home or in the hospital, the elderly, and those who could not be physically present in the church for some valid reasons.

In our bedroom, I always set up a small table covered with a white cloth and place a crucifix, and a candle. At first, I found it awkward facing a laptop computer being in the Sunday mass online for not physically present inside the church. With my wife in proper dressing as if we are in the church, we try to be fully conscious and actively participate through responses, gestures, and in singing.

Possibly others, too, feel the same, finding themselves in front of computer monitors watching their parish priest celebrating the Liturgy on the same schedule they used to attend. With the current technology, one can still view the replay when there is no available live broadcast. I know some parishioners would attend daily Holy Mass at a regular TV schedule at EWTN or with Pope Francis’s presiding over the Mass live. This practice was already addressed by the document  Echaristicum Mysterium (EM )– Instruction on the Eucharistic Worship, The Mass on Radio and Television (EM No 22), This document says:

“When according to the intention of art. 20 of the Constitution on the Liturgy, the Mass is televised or broadcast, local Ordinaries must see to it that the prayer and participation of the faithful do not suffer. It should be celebrated with such dignity and discretion as to be a model of the celebration of the sacred mystery in accordance with the laws of the liturgical renewal.”

In this virtual celebration, active participation during the Introductory Rites, (Entrance, Greetings, Penitential Act, Kyrie, Gloria, Collect) and in the  Liturgy of the Word (First reading, Responsorial Psalm, Second reading, Gospel acclamation, Gospel Dialogue, Gospel reading, Homily, Profession of Faith, Universal Prayer), are just usual.

However, lacking the atmosphere of a community spirit is evident because everyone greets each other before the entrance procession begins. It is better therefore to celebrate the mass to be in group or at least with somebody than being alone.

That is why, in this manner of celebration, the Constitution on Sacred Liturgy (CSL) reminds that ” It must be emphasized that rites which are meant to be celebrated in common, with the faithful present and actively participating, should as far as possible be celebrated in that way rather than by an individual and quasiprivately” (CSL Chapter II, No 27).

We were taught, “Christ is seen to be present among the faithful gathered in His name; then in his Word, as the Scriptures are read and explained; in the person of the minister; finally in a unique way (modo singular) under the species of the Eucharist.”( EM 55)

In most parts of Liturgy of the Eucharist,(the Invitation to Prayer, Prayer over the offerings, the Eucharistic Prayer, Preface Dialogue Preface, Preface Acclamation, Eucharistic Prayers – Reconciliation, Various Needs,) participating actively is still possible except during the Presentation and Preparation of Gifts, where the faithful could not be physically present to offer their sacrificial gifts.

People can remain active in the Communion Rites (the Lord’s Prayer, the Sign of Peace, Lamb of God, Invitation to Communion, and Prayer after Communion) except during Communion when everyone supposes to receive the Eucharist and to eat the real Body of Christ but then only reduced through Spiritual Communion in prescribed prayer.

The Concluding Rites, the Solemn Blessing, Final Blessing, and  Dismissal, are kept until the exit procession.

Managing the Risks

Everybody will only believe that this pandemic is temporary and wishes this phenomenon will end soon. But how will the community manage the risk with this kind situation, and for how long will this be ?

Taking a scenario when the GCQ will allow religious gatherings, these are the possible questions to answer:

• Will the assembly during Liturgical celebration retain the same physical distance as if nothing happened?
• Will there be an adaptation on the Rubrics, or in the Order of Mass?
• Will there be a special edition in the General Instruction on Roman Missal just to address cases in times of pandemics like COVID19 and for the future?
• Will the Rites or Ritual forms for other Sacramental Liturgies such as Weddings, Baptism, Reconciliation, Anointing of the Sick be modified?
• Will technological innovations and other novel technical devices are allowed in the distribution of the Holy Eucharist during Communion/
• Will liturgical spaces and liturgical furnishings be subject to guidelines in due consideration of the constraints caused by this pandemic and in preparation for the unwanted future scenarios to come?

What questions above we need answer, maybe we can SELECT ALL THAT APPLY.

In the parish where I belong, St Thomas Aquinas Catholic Church, (Avondale, Azirona, USA) innovation like Confession “drive-thru” style was performed. Offerings and pledges which supposed to be given during the Mass are sent through Faith Direct online or  Text-to-Give scheme.  Some can use the Dropbox for Mail-in Donation, Offertory, or Prayer Intentions provided by the parish. Non-perishable goods are forwarded to the parish rectory as support and excess goods are packed for donation then sent to St Vincent de Paul for the homeless and poor recipients.

“Not until a vaccine for COVID19 is available, interventions must be taken for the time being.”

J. Mission

A Risk Management Plan (ISO 31000) must be formulated not only limited in churches but in all establishments with the nature of mass gatherings. Technicalities must be studied for whatever likelihood or level of probability of occurrences for each step of activity, versus the degree of impact it can cause when times for hazards, threats, perils, dangers that can appear anytime, anywhere, and at any situation.

While virtual Liturgy is acceptable to the faithful, it would still be fruitful to participate by consuming the Eucharist. The stimulus pack by the government can help a lot to sustain daily needs during these difficult times, but there is more in receiving the Real Body of Christ.

It is obvious when offerings to the church are reduced into quantities and amounts especially from our materially poor brothers and sisters. But inspite of the shortage of resources, the Second Plenary Council of the Philippines (PCP II) believes that the church is “a Church where nobody is so poor as to have nothing to give, and nobody so rich as to have nothing to receive.” (PCP II)

The news ended up quoting the Presidential Spokesman in English translation, saying, “Perhaps they should place markers and study how people are going to avoid brushing against each other when entering or exiting these holy places.”

In response to these advices, there are two parts of the Liturgy, which I would like to address in connection with the statement of PS Harry Roque:  First, the Presentation of Gifts (Offertory), and second, the Communion Rites

For Presentation of Gifts

Since the collection of offerings is within the mass, possible options may be taken under GCQ.

A. For In-kind gifts / ( Non-perishable products recommended)

• A parish can provide a Drop-off station after parishioners have attended the Holy Mass online where parishioners can deliver these offerings any time of the day or day of the week. This station shall be accessible to the parishioners but in a location with less traffic and risks to be regularly sanitized.

B. For cash offerings, checks, or petition prayers

• A DROPBOX (mailbox type)  can be provided by the parish separate from the Drop-off station mentioned above. All items shall be put inside the envelope.

C. For Cashless offerings

• Pledges or tithes can be through Debit/Credit Card or by using Mobile Phone Network money sending applications. Ex. G-Cash, Smart Money Padala, Xoom, etc.
• Parish Depository Bank Account shall be known to parishioners

For a Standard Operation Procedure (SOP) the following guides are applicable to A and B above.

For Communion Rites

The particular revision in the EM is the Holy Communion, and Worship of the Eucharist outside Mass (HCWE) which is found to be a  valuable reference to address the risk issues during Communion service. (Unless there is later than this reference). Below are selected salient points form this document so that the faithful will also be aware of it.

Chapter I: The Relationship between Communion outside Mass and the Sacrifice

• “Sacramental Communion received during Mass is the more perfect participation in the eucharistic celebration. The eucharistic sign is expressed more dearly when the faithful receive the body of the Lord from the same sacrifice after the Communion of the priest.”(13)
• The faithful should be encouraged to receive Communion during the eucharistic celebration itself. Priests, however, are not to refuse to give Communion to the faithful who ask for it even outside Mass. (14)
• “The faithful should be instructed carefully that, even when they receive Communion outside Mass, they are closely united with the sacrifice which perpetuates the sacrifice of the cross.”(15)

With the church documents given above, the faithful will be inspired and offered encouragement to pursue possible means to receive the Eucharist to fill their longings to commune with Christ since the time when they were instructed to avoid contamination by the unseen life-threatening virus.

With same concern in the Presentation of Gifts, the following scheme for Communion service may be applicable in view of HCWE:

A. Schedule of Distribution

Chapter II. The Time of Communion outside Mass

“Communion may be given outside Mass on any day and at any hour. It is proper, however, to determine the hours for giving Communion, with a view to the convenience of the faithful, so that the celebration may take place in a fuller form and with greater spiritual benefit.”(16)

• A parish may determine a workable plan and time for the Communion of parishioners who wish to take Communion immediately after complete attendance of the mass online.
• Time to start the distribution of Communion and duration of time shall consider parishioners who are living away from the church.

B.  The Place and Preparation

Chapter IV. The Place of Communion outside Mass

“The place where Communion outside Mass is ordinarily given is a church or oratory in which the eucharist is regularly celebrated or reserved or a church, oratory, or other place where the local community regularly gathers for the liturgical assembly on Sundays or other days. Communion may be given, however, in other places, including private homes,when it is a question of the sick, prisoners, or others who cannot leave the place without danger or serious difficult.”(18)

• An area inside the church, preferably the space between the entrance door and the last pew of the nave. Churches with narthex have the advantage of limiting the area of the church to occupy more space.
• Footbath for disinfection shall be provided.
• There will be markers to establish distances, say a minimum of 1.50 meters.
• A barrier shall be provided between the communicants and the Priest or Extraordinary ministers who distribute for Communion.
• At the entrance, provide sanitizers, washbasins.
• Entrance and exit shall be located

C. Supervision

• At the entrance, there will be person/s in charge to oversee the movement of people to guide them and sees to it that order is well observed.
• If favorable, assign a specific area where people can take a short meditation after Communion for a reasonable time until the Sacred Host disappears in the tongue.
  • This discipline is to avoid the risk for people who attempts to bring the Sacred Host without consuming after receiving it.
  • Another person assigned to oversee the movement of people after receiving Communion in this regard
  • One or two persons shall be designated to maintain the order of the premises after the exit.

D. People in charge

• Those who are in charge of dealing with the coming parishioners shall wear masks and observe social distancing.
• If possible, people shall observe, preferably a distance of more than 1 meter is practical.

In any case, these presentations can be modified and are still subject to the discretion and authority of the Bishop of every Diocese. The scheme depends on the actual situation of the place, and if parishes will adopt these suggestions according to their specific location.

With all the cases and threats to life, these ways, and measures are diligently offered. The faithful themselves know how risky it is to be exposed and be infected by this killer disease, but their overwhelming desire to receive and be nourished by the Eucharist, the real Body of Christ, is more valuable than the risk it takes.