The following resource was developed by the Western Diocesan & Eparchial Coordinators of Ecumenism (WDECE), a Canadian Roman Catholic and Ukrainian Catholic association of ecumenical officers. The WDECE developed this and other resources at its regular meeting in October 1998 at Muenster, Saskatchewan.

This resource is offered here for the use of any who find it helpful. Please feel free to adapt the material as necessary. Send us your experiences and suggestions to assist in the development of future resources. Contact the WDECE at .

A review of our reality - past and present

  1. Statement on the historical Church divided
  2. Statement on the historical Church in process of healing
  3. Concern for our personal, family and community divisions and healings
  4. Where to from here? Our response to these divisions and healings

1 - An historical Church divided

Somehow, in spite of Jesus' prayer that we all be one, the Church has always faced divisions, schisms, both in theological interpretation and liturgical practice, beginning even with the Apostolic community. Examples: Council of Jerusalem and subsequent Councils; Arian and other heresies; East-West split; Reformation, etc. This has always entailed a great deal of pain and genuine soul-searching.

2 - An historical Church in process of healing

Along with the divisions there has always been a movement of genuine concern, positive steps taken to really implement and live Jesus' prayer. Examples: Conciliar reform; quiet, unofficial conversations and attempts at union; Vatican II Council; official inter-faith dialogues; Catholic participation in World Council of Churches, inter-Church covenants, etc.

The expression "already, but not yet" used in the title is a common expression in ecumenical circles to describe the unity of the church experienced at the present time. Under the grace of God, we are one as Christians and as a church. There is only "one Lord, one faith, one baptism." And yet, paradoxically we are divided. Is this merely a human division that has no meaning in the light of divine grace? Is visible unity unnecessary? The Catholic Church has always held firmly that God desires the visible unity of the church.

3 - Our concern: with personal, family and community divisions & healings

In view of our overall dealing with Eucharistic Hospitality, we are not so much concerned with the official aspects of this topic, as we are of the practical problems and attempted resolutions as they affect the daily lives of individuals, families and communities.

We will approach our subject, not through principles and directives, but through some contemporary typical examples and personal stories, to situate in a living context, the many concerns facing us.

We are all familiar today with many individuals and families who have experienced pain and frustration arising from different Church practices, particularly in the area of shared Eucharistic [in]hospitality.

We may know of inter-Church marriages in which dedicated Christians, while comfortable with their own individual practices, cannot share a common Eucharist as a family.

When Christians of various denominations gather for common events at which the Eucharist is celebrated, there is often an atmosphere of dissatisfaction and embarrassment on the part of both the ministers and the faithful.

Common celebrations can and often do provide the participants with a desire and commitment to re-evaluate their own understanding of the Eucharist.

4 - Where to from here?

In all of the above situations several attempts at resolution of the difficulties encountered have been exercised in practice:

Workshop Outline:

Goal of this session:

To review the historical and canonical divisions and healings in relation to Eucharistic hospitality.

1. Welcome & Opening Prayer

Facilitator welcomes the people and asks them to introduce themselves. A brief time of prayer should follow. Throughout the reflections that follow, a prayerful attitude is essential. Take care in the development of the prayers for opening and closing.

2. Experience

The facilitator invites the participants to silently reflect on the following questions:

  1. What does Eucharistic sharing mean to you?
  2. What impact does sharing the Eucharist together have on your family? Your church community?
  3. What impact does not being able to share the Eucharist have on your relationships with family and friends?

Allow ample time between questions for participants to write down or silently reflect on their answers. There should be no group discussion on the answers.

3. Presentation: Historical and canonical aspects of Eucharistic hospitality

A presentation should be made using material from the appendices, particularly Appendix A on the current principles and norms for Eucharistic hospitality in the Roman Catholic Church. Some groups may want to include material from Appendix B on the Eucharistic hospitality policies of other Christian churches.

If you include the material in Appendix B, it should be noted that this does not imply reciprocity, and that the Roman Catholic Church has a policy on the reception of the Eucharist by Catholics when in other churches. This policy does not normally allow Eucharistic sharing, except under certain conditions in the Orthodox churches and the Polish National Catholic Church. (Cf. CIC, can. 844, 2) Catholics should respect the discipline of the Orthodox churches that do not ordinarily share the Eucharist with members of other churches.

4. Discussion of case studies in small groups

Small groups should discuss the material in section 4 above, entitled "Where to from here?" After discussing the case studies, the small groups should explore the questions below. The small groups will not be reporting to the large group.

  1. In your circumstances, individual, family and community, what have been your experiences?
  2. How have you begun to address these issues?
  3. What can be done in your situation[s] to help resolve the pain of division to and recognize as well as encourage the healing taking place?

5. Response

Take a few minutes at the end of the meeting to reflect on the following questions in the large group.

  1. What did you learn that you wanted to know?
  2. What did you learn that was a surprise?
  3. What did you learn that you did not want to know?

6. Closing

Close with a prayer or hymn of your choice.

Appendix A: A Pastoral Commentary on the Relevant Canon Law

(Note this appendix was prepared by the WDECE conference in October 1998 at Muenster, Saskatchewan. This appendix could be replaced by the more recent draft guidelines on Eucharistic hospitality prepared by the CCCB ecumenical commission, or similar material developed by other bishops' conferences.) See appendix C for a list of important documents relevant to Eucharistic sharing.

The Church has changed its perspective on Eucharistic hospitality over the past years. The Church recognizes that there are two complementary principles relating to Eucharistic sharing; that the sacrament is a celebration of the unity that we manifest as the Christian community, and that the sacrament draws us into unity with Christ and with each other and thereby gives birth to the unity which we desire. The first principle requires that we not share the sacrament with church communities with whom we do not share a unity of faith. The second principle sometimes commends us to share the Eucharist with others.

"The conditions under which a Catholic minister may administer the sacraments of the Eucharist, of penance and of the anointing of the sick to a baptized person ... are that the person be unable to have recourse for the sacrament desired to a minister of his or her own Church or ecclesial Community, ask for the sacrament of his or her initiative, manifest a Catholic faith in this sacrament and be properly disposed." (DAPNE, n. 131; cf. CIC, can 844; CCEO, can. 671)

The Ecumenical Directory (1967, rev. 1993) and the Code of Canon Law (1983) list two general conditions, and four specific conditions for the admission to the Eucharist:

General conditions:

Specific conditions:

The Code of Canon Law and the Ecumenical Directory distinguishes the special circumstances of Eastern churches and those who have maintained the sacramental order as recognized by the Holy See. Members of these churches may receive the sacraments if they ask for them of their own desire and are properly disposed. (CIC, can. 844, 3)

"Grave and pressing need" is to be determined according to guidelines established by the diocesan bishop or the Bishops' Conference. Generally, danger of death is recognized as a time when a person may have a grave and pressing need. Further consideration is being given by the Bishops' Conference to include:

"Proper disposition" is the same condition that all Catholic communicants are required to manifest.

Catholics believe in the real presence of Christ in the sacrament of the Eucharist, and that this presence is more than a spiritual presence or remembrance. [There is no requirement that the person use or accept the term "transubstantiation." In particular, the Eastern churches and some Western churches who have developed an ecumenical convergence statement on the Eucharist manifest this Catholic understanding. Anglicans and Lutherans have already issued such a statement in dialogue with the Roman Catholic Church.]

Inability to ask for the sacrament from their own minister may occur:

It is essential that the person freely asks of their own desire, without undue influence. There must be no pressure or attempt to persuade. Even a general invitation can be a subtle form of pressure.

Appendix B: Policies on Eucharistic Hospitality of other Christian Churches in Canada

Anglican

The Anglican Church of Canada has a formal policy on Eucharistic sharing. This policy extends an invitation to all baptized Christians who normally receive the Eucharist within their own church.

Lutheran

The Evangelical Lutheran Church in Canada invites all baptized Christians to receive the Eucharist. The issue of children at the table is left to a congregational and parental decision.

The Lutheran Church – Canada has a closed communion table. Only members of the LCC (or Lutheran Church - Missouri Synod) may receive communion in LCC congregations.

Presbyterian

The Presbyterian Church in Canada has an open table. On the Reformed principle that it is Christ's table, not the church's or the individual minister's, the PCC invites all who are baptised and desire to receive the sacrament to receive. In many congregations, it is an active issue whether children should be at the table. There is no church-wide policy on this, it is left to the individual church session (church council) and the parents of the child.

United

The United Church of Canada has an open table. On the principle that it is Christ's invitation, not the church's, the United Church considers the decision to receive communion to be a matter of personal conscience. Although at one time the United Church required that all communicants be baptized, this is no longer universally required.

Mennonite

The Mennonite Church (a union of the General Conference of Mennonite Churches and the Mennonite Church) leave the matter to the decision of the individual congregation. Many congregations invite all who desire the Lord's Supper to the table. Baptism (particularly adult or believer's baptism) is no longer required by many congregations.

The Conference of Mennonite Brethren Churches also leaves the matter to individual congregations. It is however quite common that the table is restricted to Mennonites. In some cases, the Lord's Supper is restricted to members of the Mennonite Brethren church, or to the particular congregation.

Orthodox

Eastern Orthodox churches all understand the Eucharist to be a sign of the unity of the Church. As such communion is restricted to Eastern Orthodox. In danger of death, or other times of grave need, Roman Catholics may be permitted to receive the sacrament. The priest must always be consulted in advance.

Oriental Orthodox churches have a similarly strict policy on Eucharistic sharing. Individual clergy should be consulted on their personal policies.

Appendix C: Important documents relevant to Eucharistic sharing