Is it better to receive communion in the hand or on the tongue?

Is it better to receive communion in the hand or on the tongue?

I prefer kneeling and on the tongue, but I don’t believe there is an argument that can be made for one way being intrinsically superior to another.

The early Church had communion on the hand, therefore it was a traditional custom or way until 900 AD and we are now allowed to do the same, albeit by indult. Things are liturgically regulated differently in our modern times.

Holy Communion in the Hand (Norm till 500-900 AD)

That, in the early Church, the faithful stood when receiving into their hands the consecrated particle can hardly be questioned. . . . St. Dionysius of Alexandria [d. 265], writing to one of the popes of his time, speaks emphatically of “one who has stood by the table and has extended his hand to receive the Holy Food” (Eusebius [263-339], Hist. Eccl., VII, ix). The custom of placing the Sacred Particle in the mouth, rather than in the hand of the communicant, dates in Rome from the sixth, and in Gaul from the ninth century (Van der Stappen, IV, 227; cf. St. Greg., Dial., I, III, c. iii). (Catholic Encyclopedia: “Genuflexion”)

The elements were placed in the hands (not in the mouth) of each communicant by the clergy who were present, or, according to Justin, by the deacons alone, amid singing of psalms by the congregation (Psalm 34), with the words: “The body of Christ;” “The blood of Christ, the cup of life;” to each of which the recipient responded “Amen.” (eminent Church historian Philip Schaff, History of the Christian Church: Ante-Nicene Christianity: A.D. 100-325 [Vol. II], Grand Rapids, Michigan: Eerdmans, 1976, from fifth edition of 1889, Chapter Five: “Christian Worship”: § 68. Celebration of the Eucharist, 238-239)

21. In approaching therefore, come not with your wrists extended, or your fingers spread; but make your left hand a throne for the right, as for that which is to receive a King. And having hollowed your palm, receive the Body of Christ, saying over it, Amen. So then after having carefully hallowed your eyes by the touch of the Holy Body, partake of it; giving heed lest you lose any portion thereof; for whatever you lose, is evidently a loss to you as it were from one of your own members. For tell me, if any one gave you grains of gold, would you not hold them with all carefulness, being on your guard against losing any of them, and suffering loss? Will you not then much more carefully keep watch, that not a crumb fall from you of what is more precious than gold and precious stones?

22. Then after you have partaken of the Body of Christ, draw near also to the Cup of His Blood; not stretching forth your hands, but bending, and saying with an air of worship and reverence, Amen, hallow yourself by partaking also of the Blood of Christ. (St. Cyril of Jerusalem [c. 313-386], Catechetical Lectures, 23:21-22)

And even in the church, when the priest gives the portion, the recipient takes it with complete power over it, and so lifts it to his lips with his own hand. It has the same validity whether one portion or several portions are received from the priest at the same time. (St. Basil the Great [330-379], Letter 93: To the Patrician Cæsaria, concerning Communion)

St. Caesarius of Arles (c. 470-542), in his Sermon 227, noted that men received Holy Communion on the hand, and women, on their hand covered with a veil (Omnes viri, quando communicare desiderant, lavant manus suas; et omnes mulieres nitida exhibeant linteamina, ubi corpus Christi accipiant). Synods in Gaul in the 6th-7th centuries confirm the same practice.

Wherefore, if any one wishes to be a participator of the immaculate Body in the time of the Synaxis, and to offer himself for the communion, let him draw near, arranging his hands in the form of a cross, and so let him receive the communion of grace. But such as, instead of their hands, make vessels of gold or other materials for the reception of the divine gift, and by these receive the immaculate communion, we by no means allow to come, as preferring inanimate and inferior matter to the image of God. (Council of Constantinople, Trullo Canon 101, [692 AD] )

“What need of the Eucharist? for you are not yet appointed to die, since you talk so merrily with us, as if you were in good health.” “Nevertheless,” said he, “bring me the Eucharist.” Having received It into his hand, he asked, whether they were all in charity with him, and had no complaint against him, nor any quarrel or grudge. (Venerable Bede [672-735], Ecclesiastical History of England, Book 4, ch 24)

That’s evidence from six Church fathers (at least four of them Doctors of the Church), and also corroboration from the old Catholic Encyclopedia and Church historians.

The facts of the matter of early practice are undeniable, but it’s how they are interpreted in light of the present debate which is interesting. Lots of legalism and emotionalism in equal measure. I’m clearly being objective about it because I practice and prefer one method but refuse to run down (and actually defend to a large extent) the other, in terms of intrinsic inferiority, which is nonexistent.

For more information the following may be of interest:

• Receiving Holy Communion: tongue or hand?
• Early Church Fathers on Receiving Communion in the Hand