Explanation of the Prayers and Ceremonies of Holy Mass, Dom Prosper Guéranger - Communion

After this act of Humility the Priest disposes himself to make his Communion; signing himself, therefore, in the form of a cross with the Host, which he holds in his right hand, he says: Corpus Domini nostri Jesu Christi custodiat animam meam in vitam aeternam. Amen. Let us observe the words, in vitam aeternam, unto Life Eternal. The Priest speaks as if he were to communicate but once only in his life. One communion would of itself be sufficient to preserve our soul unto Life Eternal, for such is the intrinsic efficacy of this Divine Sacrament, provided for our wants by God. Of this truth Our Lord has vouchsafed to give occasional examples, amongst others, that of St. Mary of Egypt, who being bidden to prepare herself for Holy Communion, received It from the hand of the holy Abbot Zozimus; and this one only Communion did verily preserve her soul unto Life Eternal. Observe also, that this Divine Sacrament is not a pledge of Life Eternal for the soul alone, it is likewise a pledge of the body's future resurrection. Thus, when the Bishop gives Communion to newly Ordained Priests, he says to each one, Corpus Domini nostri Jesu Christi custodiat TE in vitam aeternam.

Having communicated, the Priest pauses a moment in recollection, and then uncovering the Chalice, he puts therein the small particles of the Host, which may have adhered to the Corporal and Paten; whilst doing so he says these words: Quid retribuam Domino pro omnibus quae retribuit mihi? Calicem salutaris accipiam, et nomen Domini invocabo. What return shall I make to the Lord, for all He hath rendered to me? I will take the Chalice of Salvation and will call on the name of the Lord. These words are culled from Psalm cxv; in speaking here of the Chalice, Calicem Salutaris, David had no common kind of drink in view; the prophetic phrase here stands out clearly; one already catches a glimpse of man to be saved by a potion with which none other may compare, a potion which is no other than the very Blood of his Saviour. - Then the Priest adds: Laudans invocabo Dominum, et ab inimicis meis salvus ero. Now, will I praise the Lord, for my tongue is now fitted for his praise, by reason of the gifts He has given me; and being delivered from mine enemies, I shall have nothing more to fear, He then takes the Chalice in his right hand and making the sign of the cross with the Chalice itself, says: Sanguis Domini nostri Jesu Christi custodiat animam meam in vitam aeternam. Amen. Then he receives the Precious Blood as well as the Particle which he mingled therewith at the moment. when he was addressing his wish of peace to the people.

This is now the proper time for communicating the faithful, if any approach to receive; if not, the Priest at once purifies the Chalice. The Server pours a little wine into the Chalice which is presented to him by the Priest, who says: Quod ore sumpsimus, Domine, pura mente capiamus. Et de munere temporali fiat nobis remedium sempiternum. These words are very ancient, as may be seen by noticing the Latin itself, which is very fine, quite classic, in fact. Remark the expression, munere temporali, this is said because Communion belongs to time. God is Eternal, it is true, and he gives himself in Communion; but nevertheless, this Communion itself takes place on a certain day, and at a determined hour and moment: hence it is truly a temporal Gift. But by means of this very Gift, our Lord achieves the union of the soul with himself; and as he is Strength Itself, he turns this Singular Act of His into a Remedy, the energising faculty of which, should last for ever, and thus is the soul cured.

Then, a second time, the Priest has wine put into the Chalice, by the Server; but on this occasion, water is mingled with it; he purifies his fingers at this moment, and thenceforth he can disjoin them. Whilst these things are being done, the Priest says: Corpus tuum Domine, quod sumpsi, et sanguis quem potavi adhereat visceribus meis, et praesta: ut in me non remaneat scelerum macula, quem pura et sancta refecerunt sacramenta, Qui vivis et regnas in saecula saeculorum. Amen. This Prayer, like the preceding, is also very fine and is certainly very ancient: both of them, in fact, as well as the Prayer of Peace, must be dated from the first ages. At the first Ablution the Priest puts wine only, into the Chalice, out of respect for the Precious Blood, with which the Chalice is still moistened, and of which something may yet remain. For this reason, it is prescribed that, in case an accident should occur and this wine be spilled, it must be treated with the same respect as the Precious Blood itself, and whatever it has touched must be purified. Rubricians recommend the Priest to turn this wine all round the inside of the Chalice, so as to gather up with it, every smallest drop of the Precious Blood that might possibly be still remaining therein.

At the second Ablution, water is mingled with the wine, because the Blood of our Lord is no longer there. The Priest must always drink from the same side of the Chalice; and for this reason, a small cross is always engraven on its foot. Without this precaution, the Priest would be liable, if he were not very attentive, to wipe off, with the purificatory, the Precious Blood still wet on the lip of the Chalice.