Fr. Cory Sticha has stated, “I
despise blessing children in the Communion line (and yes, I chose that strong
language very carefully), and encourage other priests to stop immediately.” [read the article here]
despise blessing children in the Communion line (and yes, I chose that strong
language very carefully), and encourage other priests to stop immediately.” [read the article here]
Fr. John Zuhlsdorf has seconded
Fr. Sticha’s article with the phrase (in his typical red-ink), “Do I hear an ‘Amen!’?”
[here]
Fr. Sticha’s article with the phrase (in his typical red-ink), “Do I hear an ‘Amen!’?”
[here]
But I ask, What is wrong with a
priest giving blessings to young children in the Communion line?
priest giving blessings to young children in the Communion line?
For
what it’s worth
what it’s worth
Fr. Sticha is a good friend of
mine, as we are both priests of the Diocese of Great Falls – Billings in
Montana, USA. He is a few years ahead of me in the priesthood, and I am currently
serving in what was his first assignment. Fr. Sticha was recently
appointed by our Bishop as the diocesan liturgist.
mine, as we are both priests of the Diocese of Great Falls – Billings in
Montana, USA. He is a few years ahead of me in the priesthood, and I am currently
serving in what was his first assignment. Fr. Sticha was recently
appointed by our Bishop as the diocesan liturgist.
That being said, friends are able
to have differing opinions. And in this case, I think that both Fr. Sticha’s
and Fr. Zuhlsdorf’s articles are not at all helpful.
Limits
of this discussion
of this discussion
We will discuss only the
question of a priest giving a blessing to young Catholic children in the
Communion line. This act of blessing is common in the United States at least,
and perhaps also in Europe.
question of a priest giving a blessing to young Catholic children in the
Communion line. This act of blessing is common in the United States at least,
and perhaps also in Europe.
We will not discuss the “blessings”
given by lay extraordinary ministers of Holy Communion. Nor will we consider the
question of giving a blessing to non-Catholics or to Catholics who are not
disposed at the time to receive Communion.
given by lay extraordinary ministers of Holy Communion. Nor will we consider the
question of giving a blessing to non-Catholics or to Catholics who are not
disposed at the time to receive Communion.
There is only one particular
case we will be looking at, because this is what Fr. Sticha has addressed
exclusively – the question of whether a priest should give a blessing to
Catholic children who have not yet received their First Communion but who have
joined their parents in the Communion line. [Fr. Zuhlsdorf broadens the
question slightly, but still centers his argument around this one issue of a
priest giving a blessing to Catholic children.]
case we will be looking at, because this is what Fr. Sticha has addressed
exclusively – the question of whether a priest should give a blessing to
Catholic children who have not yet received their First Communion but who have
joined their parents in the Communion line. [Fr. Zuhlsdorf broadens the
question slightly, but still centers his argument around this one issue of a
priest giving a blessing to Catholic children.]
The
case against giving a blessing: It’s not in the rubrics
case against giving a blessing: It’s not in the rubrics
“Say the black, do the read”,
says Fr. Zuhlsdorf. To be sure, there is nothing in the liturgical books which
states that the priest should give a blessing to the young children who are in
the Communion line with their parents.
says Fr. Zuhlsdorf. To be sure, there is nothing in the liturgical books which
states that the priest should give a blessing to the young children who are in
the Communion line with their parents.
Fr. Zuhlsdorf emphasizes this
point stating: “This [practice] is not to be done, because it is outside what
is prescribed at this very important moment during holy Mass.”
point stating: “This [practice] is not to be done, because it is outside what
is prescribed at this very important moment during holy Mass.”
Fr. Sticha does the same, referring
to the Second Vatican Council’s statement that “no other person, even if he be
a priest ,may add, remove, or change anything in the liturgy on his own
authority” (Sacrosanctum Concilium
22), and concluding that “a priest does not have the authority to add a
blessing to the liturgy for anyone.”
to the Second Vatican Council’s statement that “no other person, even if he be
a priest ,may add, remove, or change anything in the liturgy on his own
authority” (Sacrosanctum Concilium
22), and concluding that “a priest does not have the authority to add a
blessing to the liturgy for anyone.”
Response
To this, I respond first that
Fr. Zuhlsdorf is disingenuous in his critique. He has many times encouraged
priests to wear the maniple (a vestment worn upon the left arm) while celebrating
the Novus Ordo (i.e. the post Vatican
II Mass), even though this vestment is nowhere indicated in the liturgical
books. If a blessing cannot be given to child simply because it is not
explicitly prescribed in the liturgical law, how can Fr. Zuhlsdorf justify the
wearing of the maniple when it too is not mentioned in the revised rubrics of
the Mass?
Fr. Zuhlsdorf is disingenuous in his critique. He has many times encouraged
priests to wear the maniple (a vestment worn upon the left arm) while celebrating
the Novus Ordo (i.e. the post Vatican
II Mass), even though this vestment is nowhere indicated in the liturgical
books. If a blessing cannot be given to child simply because it is not
explicitly prescribed in the liturgical law, how can Fr. Zuhlsdorf justify the
wearing of the maniple when it too is not mentioned in the revised rubrics of
the Mass?
[Now, I am not here contending
that the maniple should or should not be worn – that debate, to me at least, does
not seem profitable. I only point out that Fr. Zuhlsdorf is not consistent in
his approach to the liturgy.]
that the maniple should or should not be worn – that debate, to me at least, does
not seem profitable. I only point out that Fr. Zuhlsdorf is not consistent in
his approach to the liturgy.]
On the other hand, it is good
to note that, compared to other parts of the Mass, there are very few
liturgical guidelines regarding the distribution of Communion to the faithful.
In times past, there was no mention of the Communion of the faithful in the
liturgical books. In the Missal of 1962, the Communion of the faithful is
simply indicated without any significant description of how this takes place.
In the revised liturgical books of the Novus
Ordo (the new Mass), there is a bit more on how the priest distributes
Communion, but it is still quite minimal.
to note that, compared to other parts of the Mass, there are very few
liturgical guidelines regarding the distribution of Communion to the faithful.
In times past, there was no mention of the Communion of the faithful in the
liturgical books. In the Missal of 1962, the Communion of the faithful is
simply indicated without any significant description of how this takes place.
In the revised liturgical books of the Novus
Ordo (the new Mass), there is a bit more on how the priest distributes
Communion, but it is still quite minimal.
Further, we must recall that
the practice of regular Communion has only fairly recently come back to
prominence in the life of the Church. And, whether this is always to the
spiritual benefit of the faithful (since many, it seems, are unaware of what is
required to be well disposed for the Sacrament), the widespread practice of
both the father and mother regularly coming forward in the Communion line is
not much more than one hundred years old (at least in North America).
the practice of regular Communion has only fairly recently come back to
prominence in the life of the Church. And, whether this is always to the
spiritual benefit of the faithful (since many, it seems, are unaware of what is
required to be well disposed for the Sacrament), the widespread practice of
both the father and mother regularly coming forward in the Communion line is
not much more than one hundred years old (at least in North America).
When it was less common for
both the mother and father to come forward, it was more common for the young children
to remain in the pew with one or both of their parents. However, now that it is
more common for both parents to come to Communion, it has also become the
practice that the parents bring their infants and young children with them in
the Communion line (rather than leaving them alone in the pew).
both the mother and father to come forward, it was more common for the young children
to remain in the pew with one or both of their parents. However, now that it is
more common for both parents to come to Communion, it has also become the
practice that the parents bring their infants and young children with them in
the Communion line (rather than leaving them alone in the pew).
This practice of bringing the
young children forward in the Communion line is a bi-product of the practice of
frequent reception of Holy Communion by parents. And, since regular Communion is
rather new, it is no surprise that the liturgical books have not yet addressed
the issue. The Church does not tell the parents what they are to do with their
infants – neither does liturgical law tell the priest how he is to handle young
children when they accompany (or are carried forward by) their parents in the
Communion line.
young children forward in the Communion line is a bi-product of the practice of
frequent reception of Holy Communion by parents. And, since regular Communion is
rather new, it is no surprise that the liturgical books have not yet addressed
the issue. The Church does not tell the parents what they are to do with their
infants – neither does liturgical law tell the priest how he is to handle young
children when they accompany (or are carried forward by) their parents in the
Communion line.
In any case, a simple sign of
the Cross made over an infant can hardly be said to disrupt the distribution of
the Blessed Sacrament. This little blessing, given to young Catholic children,
does not do any great violence to the liturgy but can instead be seen as a
legitimate adaptation brought on by the rather recent phenomenon of both parents
regularly coming forward to Communion.
the Cross made over an infant can hardly be said to disrupt the distribution of
the Blessed Sacrament. This little blessing, given to young Catholic children,
does not do any great violence to the liturgy but can instead be seen as a
legitimate adaptation brought on by the rather recent phenomenon of both parents
regularly coming forward to Communion.
The
case against giving a blessing: Not in the presence of the Sacrament
case against giving a blessing: Not in the presence of the Sacrament
Some will argue (though I am
not aware of either Fr. Sticha or Fr. Zuhlsdorf doing so) that it is wrong for
the priest to bless the young children in the Communion line because a priest
is not to give a blessing in the presence of the Blessed Sacrament.
not aware of either Fr. Sticha or Fr. Zuhlsdorf doing so) that it is wrong for
the priest to bless the young children in the Communion line because a priest
is not to give a blessing in the presence of the Blessed Sacrament.
In fact, it has generally been
the case that priests do not give blessings before the Eucharist when our Lord
is not residing within the tabernacle – whether these be blessings of the
incense, or of people, etc.
the case that priests do not give blessings before the Eucharist when our Lord
is not residing within the tabernacle – whether these be blessings of the
incense, or of people, etc.
Response
I respond that the current
liturgical books (of the Novus Ordo) no
longer follow this norm. In the Holy Thursday Mass of the Lord’s Supper, before
the procession with the Eucharist to the altar of repose, the priest is
directed to place incense in the thurible and bless it even though he is in the
presence of the Blessed Sacrament.
liturgical books (of the Novus Ordo) no
longer follow this norm. In the Holy Thursday Mass of the Lord’s Supper, before
the procession with the Eucharist to the altar of repose, the priest is
directed to place incense in the thurible and bless it even though he is in the
presence of the Blessed Sacrament.
Another
option: A Spiritual Communion?
option: A Spiritual Communion?
Some will recommend that
children who are too young to receive Communion should not be blessed but
should instead be allowed to make a spiritual communion. These persons suggest
that the Host be held before the child and that the priest allow a brief moment
for the child to bow or make some other gesture of worship [or they recommend some
other variation on this theme].
children who are too young to receive Communion should not be blessed but
should instead be allowed to make a spiritual communion. These persons suggest
that the Host be held before the child and that the priest allow a brief moment
for the child to bow or make some other gesture of worship [or they recommend some
other variation on this theme].
I do not think this practice is
reasonable, on two accounts. First, a child too young to receive Communion is
not capable of making a spiritual communion – if he is, then he should be receiving
sacramental Communion. Second, providing this pause for a spiritual communion
would be even more disruptive to the liturgy than the act of a simple blessing. Finally, this substitution would still be an “addition” (in legalistic terms) and
would thus not really solve the so-called “problem” anyways.
reasonable, on two accounts. First, a child too young to receive Communion is
not capable of making a spiritual communion – if he is, then he should be receiving
sacramental Communion. Second, providing this pause for a spiritual communion
would be even more disruptive to the liturgy than the act of a simple blessing. Finally, this substitution would still be an “addition” (in legalistic terms) and
would thus not really solve the so-called “problem” anyways.
A
reason for blessing the young children
reason for blessing the young children
One reason for blessing the
young children who are brought forward in the Communion line is that they are
united to the Church by the living faith which they
received in their baptism. Now, the Communion line is a sign of the unity of
the Church; therefore, these little ones do no harm in coming forward with
their parents, for they are truly united to the Church by the theological virtues of faith and
charity.
young children who are brought forward in the Communion line is that they are
united to the Church by the living faith which they
received in their baptism. Now, the Communion line is a sign of the unity of
the Church; therefore, these little ones do no harm in coming forward with
their parents, for they are truly united to the Church by the theological virtues of faith and
charity.
However, according to the
practice of the Roman Rite (a practice which, in my opinion, is very wise),
children below the age of reason are not to take Communion. Still, I can see no
reason why the communion with the Church, the mystical body of Christ, in which
they share through their baptism cannot be expressed through a simple blessing
given by the priest.
practice of the Roman Rite (a practice which, in my opinion, is very wise),
children below the age of reason are not to take Communion. Still, I can see no
reason why the communion with the Church, the mystical body of Christ, in which
they share through their baptism cannot be expressed through a simple blessing
given by the priest.
Now, I do not say that any
parish or priest should introduce this practice. If, however, it is already a
custom in a given parish, refusing to bless the children hardly seems a battle
worth fighting. In any case, the parents clearly cannot leave toddlers and
infants alone back in the pews, so the children will generally be brought
forward in the Communion line when both parents are communicating.
parish or priest should introduce this practice. If, however, it is already a
custom in a given parish, refusing to bless the children hardly seems a battle
worth fighting. In any case, the parents clearly cannot leave toddlers and
infants alone back in the pews, so the children will generally be brought
forward in the Communion line when both parents are communicating.
What
should be avoided
should be avoided
If a priest does give blessings
to children, a few things should be avoided.
to children, a few things should be avoided.
First, the priest should not be
touching the children with the fingers which he uses to distribute Communion.
The danger of the profanation of the Eucharist is far too great. Sacred
Particles will surely be dispersed, resulting in sacrilege.
touching the children with the fingers which he uses to distribute Communion.
The danger of the profanation of the Eucharist is far too great. Sacred
Particles will surely be dispersed, resulting in sacrilege.
Second, extraordinary ministers
ought not to make the sign of the Cross. It would cause great confusion, and
they have not the authority. Indeed, they should not give any sort of “blessing”.
Perhaps they could say something like, “Receive Jesus in your heart” (as
Archbishop Chaput suggests) – personally, I see no easy solution to this aspect
of the question.
ought not to make the sign of the Cross. It would cause great confusion, and
they have not the authority. Indeed, they should not give any sort of “blessing”.
Perhaps they could say something like, “Receive Jesus in your heart” (as
Archbishop Chaput suggests) – personally, I see no easy solution to this aspect
of the question.
Third, it seems to me that the
situation of a Catholic child (who is too young to receive Communion) should
not be lumped in with those who are non-Catholic or who are not disposed to
receive Communion on account of mortal sin. The persons in these last groups
are not visibly united to the Church through living faith, and so they are
quite different from the little ones. Still, again, there is no easy solution
to this problem.
situation of a Catholic child (who is too young to receive Communion) should
not be lumped in with those who are non-Catholic or who are not disposed to
receive Communion on account of mortal sin. The persons in these last groups
are not visibly united to the Church through living faith, and so they are
quite different from the little ones. Still, again, there is no easy solution
to this problem.
Suffer
the little children, and forbid them not to come to me
the little children, and forbid them not to come to me
Though I think it is a really
low blow to attack Frs. Sticha and Zulhsdorf with Matthew 19:14 (since the
question is not whether to bless
children, but when), I do think that
there is a point to be made here.
low blow to attack Frs. Sticha and Zulhsdorf with Matthew 19:14 (since the
question is not whether to bless
children, but when), I do think that
there is a point to be made here.
Fr. Sticha, in his original
post (which has been updated) said: “I despise blessing children” [later, “in
the Communion line” was added]. He has stated that he chose this language
carefully and purposefully. Fr. Zulhsdorf seems to agree, since he offers a positive
comment on these words over on his own blog “WDTPRS?”.
post (which has been updated) said: “I despise blessing children” [later, “in
the Communion line” was added]. He has stated that he chose this language
carefully and purposefully. Fr. Zulhsdorf seems to agree, since he offers a positive
comment on these words over on his own blog “WDTPRS?”.
[Update: I contend that Fr. Zulhsdorf has long ago abandoned a dignified and priestly approach to discussing the Sacred Liturgy - ever since he adopted the pro-abortion battle cry "safe, legal, and rare" to describe his views on concelebration (I'm not sure what is supposed to be funny about the legalized murder of unborn children).]
Now, I cannot see how such
language is at all helpful in attempting to sort out the very sensitive (and
recent) issue of what to do with young children when both parents wish to come
forward for Communion.
language is at all helpful in attempting to sort out the very sensitive (and
recent) issue of what to do with young children when both parents wish to come
forward for Communion.
In truth, I am not convinced
that either Fr. Sticha or Fr. Zulhsdorf realize that the whole issue is only
one part of the much bigger question of ensuring that, as often as possible, as
many people as possible are well disposed and able to receive Communion
worthily at Mass.
that either Fr. Sticha or Fr. Zulhsdorf realize that the whole issue is only
one part of the much bigger question of ensuring that, as often as possible, as
many people as possible are well disposed and able to receive Communion
worthily at Mass.
Originally posted here:
In preparation for 
