“Receive Worthily”: Reception of Holy Communion

At the heart of Catholic life is the Most Holy Eucharist, the source and summit of our faith (cf. Lumen Gentium, 11). The Church teaches, and has always taught, that the Eucharist is not a symbol, not a mere memorial, but truly and substantially the Body, Blood, Soul, and Divinity of Jesus Christ—under the appearances of bread and wine. In every valid Mass, through the words of consecration and the power of the Holy Spirit, Christ becomes present, just as truly as He was in the manger at Bethlehem, on the Cross at Calvary, and risen from the tomb on Easter morning.

To receive Holy Communion is, therefore, to encounter the living God. It is a sacred act that unites the communicant not only with Christ, but with the Church and all her teachings. But this divine encounter requires proper preparation. One must first be in a state of grace, free from mortal sin. The Catechism of the Catholic Church is clear: “Anyone who desires to receive Christ in Eucharistic communion must be in the state of grace. Anyone aware of having sinned mortally must not receive communion without having received absolution in the sacrament of penance” (CCC 1415; cf. 1 Cor 11:27-29).

If we believe what we say we believe—that the Eucharist is Jesus Himself—then we must take seriously the need to prepare our souls. As Pope St. John Paul II wrote in Ecclesia de Eucharistia: “The sacrament of Penance is necessary for full participation in the Eucharist, especially for those who are conscious of grave sin” (no. 37). Likewise, Pope Benedict XVI reminded the faithful, “Frequent reception of the sacrament of Reconciliation gives rise to a heightened awareness of the greatness of receiving the Eucharist and of the need to do so worthily” (Sacramentum Caritatis, 20).

The saints echo this truth. St. Padre Pio instructed penitents: “Go to confession before Communion... your soul must be clean like a crystal to let the light of God shine in you.” St. John Vianney taught, “A soul in mortal sin has no share in the fruits of Holy Communion; it brings upon itself judgment.” Thus, regular confession is not simply for grave offenses—it is the ordinary means by which God prepares the soul for extraordinary grace.

The Meaning of “Receiving”

To “receive” Holy Communion is not to take or grab—it is a receptive act. We open ourselves to the gift of Jesus Christ, allowing Him to enter into us sacramentally. The term reception implies humility, surrender, and faith. In the writings of the Fathers—such as St. Augustine, St. Cyril of Jerusalem, and St. Ambrose—this reception was understood as both physical and spiritual. It was an act of the body and soul together—a communion of the whole person with the whole Christ.

To receive reverently is to do so with the interior disposition of love, belief, and awe, and with external signs that reflect that interior truth. The Council of Trent (1545–1563) affirmed: “If anyone denies that in the sacrament of the most holy Eucharist are contained truly, really, and substantially the body and blood together with the soul and divinity of our Lord Jesus Christ... let him be anathema” (Session XIII, Canon 1). This real presence demands real reverence.

The Eucharist in the Early Church

The Didache (c. 1st century), one of the earliest Christian writings outside the New Testament, already spoke of the importance of confession and thanksgiving (eucharistia) before approaching the altar. By the 2nd century, St. Justin Martyr described the Liturgy and reception of the Eucharist in Apologia, insisting that only those who “believe that what we teach is true, and who have been washed in the bath of forgiveness” may approach the Holy Mysteries.

At the First Council of Nicaea (325), though the focus was Christological, the link between true faith and worthy reception was affirmed by reinforcing the role of the bishop in discerning who could approach the altar. The Council of Laodicea (c. 364) would later specify that only those in good standing—baptized, penitent, and not under ecclesial discipline—could receive.

Medieval and Tridentine Reforms

As abuses or laxity arose over centuries, the Church reemphasized the need for worthy reception. The Fourth Lateran Council (1215) under Innocent III declared the Easter duty—requiring confession and Communion at least once per year (Canon 21)—to combat neglect of the sacrament.

The Council of Trent, amid Protestant denials of the Real Presence, reaffirmed the need for sacramental confession before reception if a person is aware of mortal sin: “Before receiving this sacrament, the faithful must confess their grave sins, unless there is no opportunity and there is a grave reason” (Session XIII, Chapter 7).

Trent also emphasized the interior preparation and exterior signs of reverence, encouraging kneeling and silent prayer. This would shape the pious practices of generations, including fasting from midnight before receiving, wearing appropriate attire, and maintaining quiet in the church before and after Mass.

Vatican II and Post-Conciliar Clarifications

The Second Vatican Council (Sacrosanctum Concilium, 1963) called for “full, conscious, and active participation” in the liturgy, but never relaxed reverence. Rather, it encouraged deeper catechesis and devotion. Post-conciliar documents such as Redemptionis Sacramentum (2004) and Ecclesia de Eucharistia (2003) by St. John Paul II continued to stress that proper dispositions, including grace and reverence, are essential.

The U.S. Bishops reaffirmed in their document The Mystery of the Eucharist in the Life of the Church (2021) that reception must be both exteriorly respectful and interiorly prepared. Pope Benedict XVI repeatedly emphasized that reverence is not outdated but essential: “The manner of celebrating and receiving the Eucharist must convey the truth of the Real Presence of Christ” (Sacramentum Caritatis, 66).

Posture and Preparation

The Church permits reception of Holy Communion either on the tongue or in the hand, provided both are done with reverence. The norm in the Latin Rite remains on the tongue, but the Holy See has granted indults allowing for reception in the hand. Regardless of the method, the following should guide our practice:

• Posture before receiving: The faithful are to bow reverently before receiving. Kneeling, where practiced, is a longstanding tradition that emphasizes humility and adoration. Standing, if customary, must still be accompanied by a profound bow of the head.
• Reverence while in line: Silence, folded hands, and a prayerful disposition help prepare the soul. One should not be chatting or distracted. It is an ascent toward the holy—not a cafeteria line.
• Receiving on the hand: The hand should be clean and formed like a throne—one hand placed upon the other, lifted high enough for the priest, deacon, or extraordinary minister to reverently place the Host. The communicant should consume the Host immediately in the presence of the minister.
• Receiving while carrying a child: The Church does not prohibit this explicitly, but it is strongly discouraged. Carrying a child occupies one or both hands and makes it difficult to form a proper throne or consume the Host reverently. In such a case, reception on the tongue is far more appropriate.
• Receiving on the tongue: This ancient practice is still preferred by many. The faithful should open their mouth wide and slightly extend their tongue to receive the Host carefully and reverently.

Spiritual and Sacramental Readiness

To receive worthily requires more than outward appearance. One must be in a state of grace, free of mortal sin, and have fasted for at least one hour before reception (Canon 919). It is also appropriate to offer prayers before and after Communion, such as the Anima Christi or the prayer of St. Thomas Aquinas.

Frequent confession, spiritual reading, and acts of charity dispose the heart to receive Christ well. As St. John Vianney said, “To receive Communion is to be united with Christ. It is He who says: ‘He who eats My flesh and drinks My blood lives in Me and I in him.’” Thus, Communion is not only a moment of grace—it is a life-changing encounter with the living God.

If we truly believe that Christ enters into us—Body, Blood, Soul, and Divinity—then we must also believe that He does so to transform us. St. John Vianney saw this clearly. To receive Jesus in Holy Communion is to allow Him to consume us as we consume Him. We are meant to die to ourselves—to our sins, selfishness, pride, and comforts—and be raised anew in the likeness of Christ. This is not mere sentiment; it is the radical calling of discipleship. We carry within us the same Christ who healed the lepers, forgave sinners, rebuked the proud, and laid down His life. How can we remain unchanged?

As St. Paul wrote, “It is no longer I who live, but Christ who lives in me” (Gal 2:20). Every reception of Holy Communion should leave us more like Christ than we were before—more patient, more truthful, more merciful, more just, more obedient to the will of the Father. If not, something is wrong—not with the sacrament, but with us. We cannot receive the King of Kings and walk away the same. The Eucharist is the food of martyrs, the strength of saints, and the fire that purifies. It calls us to ongoing conversion. It nourishes our vocation to be disciples who go forth into the world, bearing Christ within us not only in the tabernacle of our hearts but in the witness of our lives.

In every age, the Church has defended the sacredness of the Eucharist and instructed the faithful to approach with reverence, humility, and awe. From the Apostles to the martyrs, from medieval monks to modern saints, the Eucharist has been the treasure of the Church. To receive it casually is to dishonor the One who gave His life for us. To receive it reverently is to echo the cry of the centurion: “Lord, I am not worthy... but only say the word, and my soul shall be healed.”

Let us then prepare ourselves—heart, mind, body, and soul—for this holy gift. Let us confess our sins with contrite hearts, adore with reverent posture, and receive with faith and humility. In so doing, we receive not only the Host—but the very Heart of Jesus.

God Bless