Fasting from Communion in the Era of Social Distancing

Even before the outbreak of novel Coronavirus, online worship services enjoyed success in many circles. The Internet greatly expands options for engaging parishioners in meaningful worship in the era of social distancing, with endorsements coming straight from the top. The Most Rev. Michael Curry, Presiding Bishop of the Episcopal Church, said in his initial COVID-19 press release, “It is important to emphasize that suspension of in-person gathering is not a suspension of worship. I very much encourage and support online worship” (3/18/20). The following Sunday, Archbishop Justin Welby conducted a live-streamed service for the Church of England on Facebook and the BBC. 

Yet not every parish has the resources to conduct online services. This is particularly true of smaller, digitally starved congregations in outlying rural areas. For these congregations, video-conferencing (e.g. FaceTime, Zoom), or even “old-fashioned” teleconferencing, provide alternatives that encourage active participation and allow for lay officiating. Indeed, the Daily Office, Great Litany, and other non-sacramental worship seem readymade for these platforms.

But when it comes to Holy Communion, social distancing may prove to be the great equalizer. Even where resources allow online Eucharistic Services, restrictions placed on church activities by local Stay-at-Home orders amount to an imposed fast from Holy Communion. Even where such restrictions are not (yet) in place, some parishioners, indeed, even entire parishes, may choose the option of abstaining from Holy Communion.

Obligatory Deprivation

Abstaining from Holy Communion during Lent (aka “obligatory deprivation”) is nothing new. It has long been the practice of laity in the Armenian Orthodox Church, and, until recent times, the Eastern Orthodox tradition as well. For many Episcopalians, however, obligatory deprivation is a bitter pill to swallow.

Arguably, it falls outside of the Anglican tradition, thus, it lacks natural appeal. Moreover, fasting in times of pandemic seems different than a devotional fast grounded in the rationale of a liturgical season. It just seems cruel, particularly with Easter right around the corner, with no end in sight to the era of social distancing.

As difficult as it may be for many Episcopalians to imagine, Holy Communion was not always the “principal act of Christian worship on the Lord’s Day” (BCP, p. 13).  Once upon a time, not long ago in fact, Morning Prayer reigned supreme in many parishes. Indeed, older members can still remember monthly, rather than weekly, Holy Communion. Appealing to this precedent may carry parishioners through Lent, and the promise of a “delayed” Easter celebration may encourage them for a few weeks more.

However, not everyone will be satisfied with a steady diet of remote worship from the Daily Office. Some congregations, especially digitally starved rural parishes, may not have a choice. Clergy must assure their flocks that Christ is present to them, not only in the Sacraments, but also in Scripture, in prayer, and in works of service to others.

Yet obligatory deprivation has a positive side. If abstaining from the comforts of normal food and drink creates a yearning that enhances their sweetness when we taste them again, how much more sweetness when we once again receive the Sacrament of the Body and Blood of Christ? Abstaining from Communion should also be seen as an act of sacrificial love. When our normal Eucharistic praxis poses a risk to the Body of Christ, no matter how small, staying home from church and abstaining from Communion should be seen as a necessary sacrifice for the good of others.