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Daily Catholic Question

May non-Catholics receive Communion?

With a few exceptions, the practice and law of the Roman Catholic Church are not to give the Eucharist to non-Catholics. In receiving the Eucharist we not only need to believe that Jesus is truly present under the appearances of bread and wine, but must also be in communion with the Catholic Church.

For all practical purposes, when a person receives Communion, he or she is saying: “I accept all Catholics as my brothers and sisters. I hold the same truths as they do. I accept the Holy Father and the bishops as successors of Peter and the other apostles.”

In some circumstances Orthodox Christians may receive Communion. Even non-Catholics could, under special circumstances, receive Communion with the permission of the bishop—for example, if the person is dying and expresses faith in the Real Presence.

Many missalettes printed in the United States carry this 1996 guideline from our bishops:

“Because Catholics believe that the celebration of the Eucharist is a sign of the reality of the oneness of faith, life and worship, members of those Churches with whom we are not yet fully united are ordinarily not admitted to holy Communion. Eucharistic sharing in exceptional circumstances by other Christians requires permission according to the directives of the diocesan bishop and the provision of canon law” (Canon #844,4).

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Tuesday, October 2, 2012
Daily Catholic Question for 10/1/2012 Daily Catholic Question for 10/3/2012


Thomas Aquinas: By universal consent, Thomas Aquinas is the preeminent spokesman of the Catholic tradition of reason and of divine revelation. He is one of the great teachers of the medieval Catholic Church, honored with the titles Doctor of the Church and Angelic Doctor. 
<p>At five he was given to the Benedictine monastery at Monte Cassino in his parents’ hopes that he would choose that way of life and eventually became abbot. In 1239 he was sent to Naples to complete his studies. It was here that he was first attracted to Aristotle’s philosophy. </p><p>By 1243, Thomas abandoned his family’s plans for him and joined the Dominicans, much to his mother’s dismay. On her order, Thomas was captured by his brother and kept at home for over a year. </p><p>Once free, he went to Paris and then to Cologne, where he finished his studies with Albert the Great. He held two professorships at Paris, lived at the court of Pope Urban IV, directed the Dominican schools at Rome and Viterbo, combated adversaries of the mendicants, as well as the Averroists, and argued with some Franciscans about Aristotelianism. </p><p>His greatest contribution to the Catholic Church is his writings. The unity, harmony and continuity of faith and reason, of revealed and natural human knowledge, pervades his writings. One might expect Thomas, as a man of the gospel, to be an ardent defender of revealed truth. But he was broad enough, deep enough, to see the whole natural order as coming from God the Creator, and to see reason as a divine gift to be highly cherished. </p><p>The <i>Summa Theologiae</i>, his last and, unfortunately, uncompleted work, deals with the whole of Catholic theology. He stopped work on it after celebrating Mass on December 6, 1273. When asked why he stopped writing, he replied, “I cannot go on.... All that I have written seems to me like so much straw compared to what I have seen and what has been revealed to me.” He died March 7, 1274.</p> American Catholic Blog We talk often about how we are God’s “hands and feet,” which is true. That being said, we can’t fall into the trap of thinking God needs us like we need Him. He’s God—which makes the reality that He wants to use us and be in a relationship with us an even sweeter, more profound truth.

 
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