In two or three local churches, including ours, the Communion Antiphon is sung, beginning "while the priest is receiving". A a single cantor sings the psalm verses, and the choir repeats the antiphon. Either a minister brings the Holy Sacrament to the loft, or in one place the choir members join the procession one or a few at a time: singing from memory. When the whole choir is ready, then an anthem is started if there is one, and the cantor joins the end of the procession.

This addresses the rubric's instruction about what to sing (antiphon, possibly followed by a hymn), when to sing it (from the priest's communion through the communion rite), and also ensures that the choir can receive during the service.

Ditto practice as Andrew down here in drought stricken CenCA.

Sunday morning, or Saturday evening around sundown if circumstances preclude the Sunday option.

We sing the SEP Communion antiphon with verses (sometimes add 4-part "Down in Adoration Falling") until we see the end of line of parishioners receiving. Then we end with the "Glory Be", the final antiphon and get in the end of the line. But we are not in a loft, rather in the front behind a screen next to the sanctuary. There is some silence while we receive, but it seems a "good silence", not awkward at all.

I've used three different ways for choir Communion reception in my different churches over the years. The first and least productive was that the choir would receive after Mass. They would go and form a line at the Communion Rail (yes this church still had and used the Communion Rail) and a minister or the Priest would distribute to the choir after Mass had ended.
The second option would have a Minister bring the Sacrament to the loft or apse, whichever location we were singing from that morning. As the Priest received the men would chant the Communio or one of the SEP or other propers in English collections. While that was going on the women would receive. After the Communio the men would receive while there was organ improvisation and then we would proceed with the choir anthem/hymn.
The third option is to have the choir sing the proper or anthem as the Priest receives and then immediately go into the congregational hymn. During the congregational hymn the choir would receive and it really did not disrupt the overall sound because the choir would stagger their order so we did not have an entire section receiving at any one moment.

EMsHC come to the choir loft. We start the Communio with psalm verses (Richard Rice) as the celebrant receives. The men sing the odd-numbered verses, the trebles the even,
so that people can receive alternately and unhurriedly. It works for us. I usually receive at another week-end mass. On other occasions, I receive after everyone else, as the rest of the choir continues the communio.

This is a real problem for us as well. We are in a rear loft, but the church has a communion rail and doesn’t use EMHCs.

What we’ve been doing is:
- leave right after Agnus
- process down after “Domine, non sum dignus”, be the first to receive
- return to loft
- sing the antiphon and motet

It’s definitely sub-ideal on several counts, but it seems the best compromise?

"When is the best time for the choir to receive communion?"
When the members of the choir are free of even venial sin. :–)

At the 7:30 EF, I come down from the loft after the Agnus Dei and receive by myself, then go up to the loft and lead the Communion Antiphon, after which the rest of the schola receives (and I play the organ).

At the 9:15 OF at the same church, the choir comes down from the loft after the Domine, non sum dignus and receives before the congregation, while I remain in the loft to chant the Gregorian Communion Antiphon and verses; then we continue into the English translation of the same once all have returned. This usually affords the choir some time for recollection before they manifest that recollection in song.

At the 11:00 OF at a different church, we are in the sanctuary behind the tabernacle à la EWTN's daily-Mass chapel; the choir receives first while I play the organ, then we all sing the Communion Antiphon and verses in English.

(There is only an Ordinary Minister of Holy Communion at all Masses.)

We typically receive after Mass at the Communion Rail. I think it's a great way for us since our priest will announce that the Lord is coming back out, and everyone in the church will stop what they're doing and fall on their knees. When there are enough people in attendance, and if we are singing only the Communion Antiphon followed by an organ interlude, then the choir or schola will receive with the people.

Back when I had my own schola (EF) we chanted the communio without verses right away, then received as the organist played. After we returned, either the organist would continue, or we would do another chant, such as adoro te, ave verum, magnificat, ubi caritas, etc....

Too many sacriligeous communions are being committed. We should be very careful to approach the Holy Sacrament if we are in sin.

The Purity of Soul Necessary for Holy Communion

by Fr. Stefano Manelli, O.F.M. Conv., S.T.D.

For Catholics to receive the Body and Blood of Jesus Christ in Holy Communion while in the state of mortal sin (having committed a mortal or grave sin which has not been confessed and forgiven in Sacramental Confession) is itself a mortal sin --- a mortal sin of Sacrilege.

What is there to say about the great purity of soul with which the saints approached to receive the bread of Angels? We know that they had a great delicacy of conscience which was truly angelic. Aware of their own misery, they tried to present themselves to Jesus "holy and immaculate," (Eph. 1:4) repeating with the Republican , "O God, be merciful to me a sinner" (Luke 18:13), and having recourse with great care to the cleansing of Confession.

When St. Jerome was brought Holy Viaticum at the end of his life, the Saint prostrated himself on the ground in adoration and he was heard to repeat with profound humility the words of St. Elizabeth and those of St. Pete, "How is this, that my Lord should come to me?" "Depart from me, for I am a sinful man, O Lord" (Luke 5:8). And how many times was the angelic and seraphic St. Gemma tempted to not receive Holy Communion, holding herself to be nothing else than a vile dunghill!"

Padre Pio of Pietrelcina used to repeat with trepidation to his brethren, "God sees blights even in the angels. What must He see in me!" For this reason he was very diligent in making his sacramental Confessions.

"Oh, if we could only understand Who is that God Whom we receive in Holy Communion, then what purity of heart we would bring to Him!" exclaimed St. Mary Magdalen of Pazzi.

For this reason St. Hugh, St. Thomas Aquinas, St. Francis de Sales, St. Ignatius, St. Charles Borromeo, St. Francis Borgia, St. Louis Bertrand, St. Joseph Cupertino, St. Leonard of Port Maurice and many other saints went to Confession every day before celebrating Holy Mass.

St. Camillus de Lellis never celebrated Holy Mass without first going to Confession, because he wanted at least "to dust off" his soul. Once, at sundown in a public square in Livorno, before taking leave of a priest of the same religious order, foreseeing that he would not have a priest to confess to on the following morning before his Mass, paused, took off his hat, made the sign of the Cross and went to Confession right there in the square to his confrere.

Also St. Alphonsus, St. Joseph Cafasso, St. John Bosco, St. Pius X, and Padre Pio of Pietrelcina went to Confession very often. And why did St. Pius X wish to lower the age for First Holy Communion to seven years, if not to allow Jesus to enter into the innocent hearts of children, which are so similar to angels. And why was Padre Pio so delighted when they brought him children five years old who were prepared for First Holy Communion?

The saints applied to perfection the directive of the Holy Spirit, "Let everyone first examine himself, and then eat of that Bread and drink of that Chalice; because he who eats and drinks unworthily, eats and drinks unto his own condemnation" (1Cor. 11:28-29).

To examine themselves, to repent, to accuse themselves in Confession and to ask pardon of God, and in this way even every day profit from the Sacrament of Confession, was something natural for the saints. How fortunate they were to be capable of so much! The fruits of sanctification were constant and abundant because the purity of soul with which each saint welcomed into himself Jesus, "the Wheat of the elect," (Zach. 9:17) was like the good ground "… which brings forth fruit in patience" (Luke 8:15).

St. Anthony Mary Claret illustrates this fact very well: "When we go to Holy Communion, all of us receive the same Lord Jesus, but not all receive the same grace nor are the same effects produced in all. This comes from our greater or lesser disposition. To explain this fact, I will take an example from nature. Consider the process of grafting, the more similar the one plant is to the other, the better the graft will succeed. Likewise, the more resemblance there is between the one that goes to Communion and Jesus, so much the better will the fruits of Holy Communion be." The Sacrament of Confession is in fact the excellent means whereby the similarity between the soul and Jesus is restored.

For this reason St. Francis de Sales taught his spiritual children "Go to Confession with humility and devotion … if it is possible, every time that you go to Holy Communion, even though you do not feel in your conscience any remorse of mortal sin."

In this regard it is well to recall the teaching of the Church. Holy Communion must be received only while one is in the grace of God. Therefore, when one has committed a mortal sin, even if one has repented of it and has a great desire to receive Holy Communion, it is necessary and indispensable to confess oneself first before receiving Holy Communion, otherwise one commits a most grave sin of sacrilege, for which Jesus said to St. Bridget, "there does not exist on earth a punishment which is great enough to punish it sufficiently!"

St. Ambrose said that persons who commit this sacrilege "come into church with a few sins, and leave it burdened with many." St. Cyril wrote something yet stronger: "They who make a sacrilegious Communion receive Satan and Jesus Christ into their hearts - Satan, that they may let him rule, and Jesus Christ, that they may offer Him in sacrifice as a Victim to Satan."

Thus the Catechism of the Council of Trent (De Euch., v.i) declares: "As of all the sacred mysteries… none can compare with the … Eucharist, so likewise for no crime is there heavier punishment to be feared from God than for the unholy or irreligious use by the faithful of that which … contains the very Author and Source of holiness."

On the other hand, Confession made before Holy Communion to render a soul already in the state of Sanctifying Grace more pure and more beautiful, is something precious even though not required. It is precious because it clothes the soul with a more beautiful "wedding garment" (cf Matt. 22:12) with which it may take its place at the table of the angels.

For this reason the most conscientious souls have always made frequent use (at least one a week) of the sacramental cleansing of absolution, even for venial sins. If you want great purity of soul in order to receive Jesus, no purity shines brighter than that which one obtains when he makes a good confession, where the cleansing Blood of Jesus renders the repentant soul divinely bright and beautiful. "The soul that receives the Divine Blood becomes beautiful, as being clothed in a more precious garment, and it appears so beautiful aglow that if you could see it you would be tempted to adore it," declared St. Magdalen di Pazzi.

Andrew,

If ever there were a reason to make regular attendance at the EF, you have just provided it.

Matthew,

I recognize that it is the custom in some places, and I respect it for what it is, but I don't feel bound to force music into every nook and cranny. Excellent music is welcome. Filler (i.e., marshmallow) is not.

I've said it elsewhere, and I repeat here: musicians need more time on their knees. Decades ago, when I was asked to play the organ for Stations of the Cross, I recognized that I couldn't both genuflect and play at the same time. Accordingly, I developed the next best thing. Musical excellence without sufficient active faith is deadly, like much knowledge and no moral compass.

God bless,

Chris

I think someone mistranslated Fr. Manelli.

I guess... but I am already on so many lists for speaking the truth.

I am already on so many lists for speaking the truth.

If you annoy a diverse enough crowd, they'll fight each other over the privilege of who gets to kill you, and you'll escape.

As someday it may happen that Mr. Francis must be found . . .

https://www.youtube.com/watch?v=1NLV24qTnlg