My Lord Bishop, in reading your book entitled, Understanding the Mass: Historical, Biblical, Theological, and Liturgical Perspectives, I came across a nice quote from Daniel Harrington who explained that the phrase “for many” in Mark 14:24 and Matthew 26:28 used in the institution narrative “means for all, not just a few”. “Many”, as used in the texts, is a collective word, and is not restrictive. May I please ask why we restrict most Catholics from receiving the Eucharist, even though Christ’s atoning sacrifice which we celebrate in the Mass is meant for all?
Answer:
Let us begin by looking at the passages under consideration. The first one is Mark 14:22-25,
“While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them, and said, ‘Take; this is my body’. Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. He said to them, ‘This is my blood of the covenant, which is poured out for many. Truly I tell you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God’”.
The second passage is Matthew 26:26-29,
“While they were eating, Jesus took a loaf of bread, and after blessing it he broke it, gave it to the disciples, and said, ‘Take, eat; this is my body’. Then he took a cup, and after giving thanks he gave it to them, saying, ‘Drink from it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will never again drink of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom’”.
As Daniel Harrington has correctly pointed out, “for many” in these passages means “for all”. Whereas both Mark and Matthew speak of “the blood of the covenant” being poured out “for many”, Matthew adds the phrase “for the forgiveness of sins”. The intention of Jesus at the Last Supper was not directed to a specific group of people, however numerous: his intention as the Saviour of the world was universal. According to both passages then, Christ’s blood that was shed in death was for all, i.e. all humanity, all mankind. Christ’s atoning death in principle made salvation possible for all humankind. Whether or not everyone will welcome Christ’s universal offer of salvation is another matter. It ultimately depends on human freedom. While the possibility of salvation is there, it is necessary for Christians and other people to embrace this offer through faith and do what is expected of them in terms of righteous living to attain this salvation. It was for this reason that Paul told the Philippians about the need to “work out your own salvation with fear and trembling” (Phil 2:12).
It must be pointed out that even though Christ was aware that his atoning death was intended to save all humankind, he also foresaw the likelihood that his followers would continue to sin in spite of his atoning death on the cross. It was for this reason that he gave the apostles the power to forgive sins, as we find in John 20:22, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained”.
In the attainment of salvation, it is necessary for believers to abstain from all kinds of sin, and Paul lists some of them in his letter to the Galatians:
“Live by the Spirit, I say, and do not gratify the desires of the flesh. For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want. But if you are led by the Spirit, you are not subject to the law. Now the works of the flesh are obvious: fornication, impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, carousing, and things like these. I am warning you, as I warned you before: those who do such things will not inherit the kingdom of God” (Galatians 5:16-21).
Paul continues,
“By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also be guided by the Spirit. Let us not become conceited, competing against one another, envying one another” (Gal 5:22-26).
If it is necessary for believers to avoid what Paul calls “the desires of the flesh” or “the works of the flesh”, then the reception of Holy Communion must be characterized by the same concern. In the Eucharist we Catholics believe that we receive Jesus himself. We receive the body and the blood of Jesus. We, therefore, need to avoid sin and have what Paul calls “the fruit of the Spirit”.
In order to receive Holy Communion in a worthy manner, we also need to take heed of Paul’s admonition to the Corinthian Christians who evidently did not celebrate the Lord’s Supper in a worthy manner. According to 1 Cor 11:27-30, “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be answerable for the body and blood of the Lord. Examine yourselves, and only then eat of the bread and drink of the cup. For all who eat and drink without discerning the body, eat and drink judgment against themselves. For this reason, many of you are weak and ill, and some have died”.
It is against this background that we must look at the question posed by Fr. Osei-Bonsu, namely, “why we restrict most Catholics from receiving the Eucharist, even though Christ’s atoning sacrifice which we celebrate in the Mass is meant for all”. While the Church in principle does not restrict Catholics from receiving Holy Communion, certain situations in which some Catholics find themselves will restrict them from receiving Holy Communion. To receive Holy Communion, it is necessary in the first place for one to be catechized about what the Eucharist is and one must also believe that in Holy Communion one is receiving the body and the blood of Christ. In other words, one must believe that Christ is really present in the species of the consecrated elements. In the second place, one must be in a state of grace, which basically means that one’s spiritual house must be in order. Thus, we should be able to ask ourselves whether Christ will feel at home in us. Paul has listed various “desires of the flesh” or “works of the flesh” that render us unworthy to be on good terms with God. Apart from Paul’s list, there may be other sins or situations that do not make it possible for us to receive Holy Communion. These are limitations that we have imposed on ourselves; they have not been imposed by the Church.