The Real Presence and Eucharistic Reception: Exploring a Study, Its Implications, and the History of Communion PracticesThe Eucharist, described in the Catechism of the Catholic Church as the “source and summit of the Christian life” (CCC 1324), holds a central place in Catholic theology. The doctrine of the Real Presence—that Jesus Christ is truly present, body, blood, soul, and divinity in the consecrated bread and wine—has been a cornerstone of Catholic faith since the earliest days of the Church. Yet, recent studies have raised concerns about declining belief in this doctrine among Catholics, particularly in the United States.
A 2025 study published in the Catholic Social Science Review by Natalie A. Lindemann, a psychology professor at William Paterson University, has sparked discussion by suggesting that Catholics who receive Communion on the tongue exhibit stronger belief in the Real Presence than those who receive in the hand. This blog post examines the study, critiques its limitations, particularly its failure to account for Catholics who prioritize internal faith over external practices, and provides a historical perspective on the development of Communion on the tongue and in the hand. Ultimately, it argues that faith in the Eucharist is rooted not in the mode of reception but in an informed, intentional spiritual life.
The Study: Traditional Practices and Belief in the Real Presence
Published on September 23, 2025, in the Catholic Social Science Review, Lindemann’s study investigates how liturgical practices influence U.S. Catholics’ belief in the Real Presence. The research surveyed participants on a five-point scale, where 1 represented the belief that the Eucharist is merely a symbol and 5 indicated certainty in the Real Presence. The study found that Catholics who had ever received Communion on the tongue scored higher (M=3.27) than those who had never done so (M=2.79). The effect was more pronounced among those who always received on the tongue, and strongest among those who believed Communion should be received on the tongue (M=4.32) compared to those favoring reception in the hand (M=2.62) or personal choice (M=3.37). Additionally, traditional liturgical elements, such as ringing consecration bells or exposure to the Traditional Latin Mass (TLM), correlated with stronger belief (M=3.63 for parishes offering TLM vs. M=3.04 for those that did not).
The study suggests that traditional practices—Communion on the tongue, kneeling, consecration bells, and TLM attendance—foster a deeper conviction in the Real Presence. Lindemann argues that these practices emphasize reverence, which may reinforce belief in the Eucharist’s sacred reality. The findings align with concerns raised by earlier surveys, such as the 2019 Pew Research study, which reported that only 31% of U.S. Catholics believe in the Real Presence, prompting the U.S. Conference of Catholic Bishops (USCCB) to launch a Eucharistic Revival initiative.
The study’s methodology involved a quantitative survey of U.S. Catholics, assessing their liturgical experiences and Eucharistic beliefs. It controlled for variables like age, gender, and ethnicity, finding that liturgical context, not demographics, drove differences in belief. For example, participants whose parishes rang bells at the consecration—a practice highlighting the moment of transubstantiation—reported higher belief scores. Similarly, exposure to the TLM, even if not regularly attended, correlated with stronger faith in the Real Presence.
Critiquing the Study: Overlooking Internal Faith
While Lindemann’s study offers valuable insights into the correlation between liturgical practices and Eucharistic belief, it has significant limitations, particularly in its failure to account for Catholics who prioritize internal faith over external rituals. The study’s focus on measurable practices risks oversimplifying the complex nature of faith, which is deeply personal and shaped by factors beyond liturgy.
1. Correlation vs. Causation
The study establishes a correlation between receiving Communion on the tongue and stronger belief in the Real Presence but does not prove causation. It assumes that traditional practices cause stronger belief, but the reverse could be true: Catholics with pre-existing strong belief may gravitate toward traditional practices like receiving on the tongue or attending Extraordinary Form of the Roman Rite. The study does not explore whether these individuals already held firm convictions before adopting these practices, nor does it examine whether less traditional Catholics might maintain robust faith through other spiritual practices, such as Eucharistic adoration or personal prayer.
2. Neglecting Internal Disposition
Faith in the Real Presence is not solely a product of external actions but of an internal disposition cultivated through catechesis, personal reflection, and spiritual growth. The study’s emphasis on physical practices overlooks Catholics who may receive Communion in the hand yet possess a profound belief in the Eucharist due to thorough education or a vibrant prayer life. For example, a Catholic who attends a Novus Ordo Mass, receives in the hand, and participates in regular adoration may have a stronger faith than someone who receives on the tongue but attends Mass irregularly or lacks catechetical grounding. The study’s reliance on a single metric—mode of reception—fails to capture these nuances.
3. Sampling Bias
The study does not provide detailed information about its sample size or selection process, raising questions about representativeness. If participants were drawn from parishes with strong traditionalist leanings, the results may be skewed toward those already inclined to favor practices like Communion on the tongue. Catholics who prioritize faith through intellectual engagement, such as studying Church teachings or participating in theological discussions, may be underrepresented. The study’s focus on liturgical context may also marginalize Catholics who express their faith through service, community involvement, or other non-liturgical means.
4. Cultural and Historical Context
The study notes that the COVID-19 pandemic influenced some participants to receive Communion in the hand due to hygiene concerns, yet it does not explore how such external factors might affect belief. For instance, Catholics who switched to receiving in the hand during the pandemic may still maintain strong faith, but the study’s framework might misinterpret their practice as indicative of weaker belief. Similarly, cultural differences within the U.S. Catholic population—such as varying traditions among Hispanic, African American, or Asian communities—are not adequately addressed, potentially oversimplifying the relationship between practice and belief.
5. Overemphasis on Uniformity
The study suggests that “uniformity of ritual” strengthens belief, but this overlooks the diversity of Catholic spirituality. The Church has long embraced varied expressions of faith, from the contemplative mysticism of St. John of the Cross to the active charity of St. Vincent de Paul. By prioritizing traditional practices, the study risks implying that less traditional Catholics are less faithful, which may alienate those who find spiritual depth in other aspects of the faith, such as Scripture study or social justice work.
In summary, while the study highlights an interesting correlation, it fails to account for the complexity of faith, particularly among Catholics who focus on internal belief and spiritual growth rather than specific liturgical practices. Faith in the Real Presence is not a one-size-fits-all outcome of ritual but a dynamic relationship with Christ, shaped by education, prayer, and personal commitment.
A Brief History of Communion on the Tongue and in the Hand
To understand the debate surrounding Communion on the tongue versus in the hand, a historical perspective is essential. Contrary to common assumptions, receiving Communion in the hand is the more ancient practice, rooted in the early Church, while Communion on the tongue emerged later as a response to theological and practical concerns.
Early Church: Communion in the Hand
In the first centuries of Christianity, receiving Communion in the hand was the norm. St. Cyril of Jerusalem, in his 4th-century Mystagogic Catechesis, instructed the faithful to receive the Eucharist in the hand with reverence: “Coming up to receive, therefore, do not approach with your wrists extended or your fingers splayed, but making your left hand a throne for the right… receive the body of Christ, and answer, ‘Amen.’” This practice was highly ritualized, with communicants washing their hands, bowing deeply, and consuming the Host directly from the palm to avoid dropping particles. Early Church Fathers, such as St. Augustine and St. John Chrysostom, also describe Communion in the hand, emphasizing the need for reverence to reflect belief in the Real Presence.
The early Church’s practice was not casual; it was accompanied by strict protocols to ensure respect for the Eucharist. However, as the Church grew and Eucharistic theology developed, concerns about potential abuses—such as dropping fragments or irreverent handling—began to emerge.
Shift to Communion on the Tongue
By the 6th and 7th centuries, the practice of receiving Communion on the tongue started to gain traction, particularly in the Western Church. Several factors drove this shift:
1. Theological Development: As the doctrine of the Real Presence became more explicitly defined, particularly in response to early heresies questioning Christ’s presence in the Eucharist, the Church sought to emphasize reverence. Receiving on the tongue, often while kneeling, was seen as a way to express humility and adoration.
2. Practical Concerns: The risk of Eucharistic particles being lost or mishandled led to stricter controls. Documents from the Synod of Rouen (650) and the Sixth Ecumenical Council at Constantinople (680-681) condemned Communion in the hand to prevent abuses, with the latter threatening excommunication for those who continued the practice.
3. Clerical Authority: The growing distinction between clergy and laity in the medieval Church reinforced the practice of Communion on the tongue. Priests, whose hands were consecrated, were seen as the appropriate ministers to handle the Eucharist, reducing the laity’s direct contact with the Host.
By the 9th century, Communion on the tongue had become the universal norm in the Latin Rite, often received while kneeling at altar rails. This practice remained dominant for over a millennium, reinforced by the Council of Trent (1545-1563), which reaffirmed the Real Presence and emphasized reverence in Eucharistic practices.
Revival of Communion in the Hand
The 20th century saw a renewed interest in early Church practices, spurred by the liturgical movement and the Second Vatican Council (1962-1965). In 1969, the Holy See issued Memoriale Domini, which acknowledged that Communion in the hand was the ancient practice but noted that Communion on the tongue had become the norm due to concerns about reverence and particle loss. The document permitted bishops’ conferences to request an indult (permission) to allow Communion in the hand, provided it was done with proper catechesis and reverence. The United States received this indult in 1977, and today, the General Instruction of the Roman Missal (GIRM) states that communicants may receive “either on the tongue or, where this is allowed and if the communicant so chooses, in the hand” (No. 161).
The revival of Communion in the hand was not a rejection of reverence but an attempt to reconnect with the early Church’s traditions while ensuring proper instruction. However, critics argue that inadequate catechesis and casual practices in some parishes have undermined reverence, contributing to declining belief in the Real Presence.
Modern Context
Today, Catholics may choose to receive Communion either on the tongue or in the hand, as both are sanctioned by the Church. The USCCB emphasizes that the decision belongs to the individual, provided it is done reverently. Debates persist, with some, like Cardinal Robert Sarah, arguing that Communion in the hand reflects a “lack of submission to the signs of God,” while others, such as Fr. Josh Johnson, stress that both methods are valid when approached with faith.
This historical overview reveals that Communion in the hand is not a modern innovation but a return to an ancient practice, while Communion on the tongue is a later development rooted in medieval concerns for reverence. Neither practice inherently determines faith, but both require an interior disposition of reverence and belief.
See more: Sacerdotus: Holy Communion: Hand vs Tongue Discussion
Faith in the Eucharist: Beyond the Mode of Reception
While Lindemann’s study suggests that traditional practices like Communion on the tongue strengthen belief in the Real Presence, the true source of faith lies not in the external act but in an informed, intentional spiritual life. The Church teaches that faith is a gift of grace, nurtured through catechesis, prayer, and active participation in the sacramental life. Several key factors contribute to a robust belief in the Eucharist:
1. Catechesis and Education
A deep understanding of the Eucharist is foundational to faith in the Real Presence. The Church’s teachings, as articulated in the Catechism (CCC 1374-1375) and Scripture (John 6:27-58), emphasize that the Eucharist is not a symbol but the true presence of Christ. Catholics who engage with these teachings—through homilies, Bible studies, or theological reading—are more likely to develop a conviction that transcends liturgical practices. For example, a Catholic who receives in the hand but has studied the writings of St. Thomas Aquinas on transubstantiation may have a stronger faith than someone who receives on the tongue but lacks such knowledge.
2. Spiritual Practices
Faith in the Eucharist is deepened through practices like Eucharistic adoration, where Catholics encounter Christ’s presence in a contemplative setting. Adoration, which has seen a resurgence in recent years, fosters a personal relationship with Christ that reinforces belief, regardless of how one receives Communion. Other practices, such as frequent confession, prayer, and meditation on the Passion, also cultivate a Eucharistic spirituality.
3. Interior Disposition
The Church emphasizes that reverence for the Eucharist begins with the heart. Whether receiving on the tongue or in the hand, the communicant’s interior disposition—marked by humility, faith, and a state of grace—is paramount. St. Paul’s admonition in 1 Corinthians 11:27-29 warns against receiving the Eucharist unworthily, highlighting the importance of spiritual preparation over physical posture.
4. Community and Witness
Faith is also shaped by the witness of others. Catholics who belong to vibrant parishes, participate in faith-sharing groups, or see examples of Eucharistic devotion in their families are more likely to internalize belief in the Real Presence. This communal aspect transcends the mode of reception and emphasizes the role of the Church as a living body.
5. Response to Modern Challenges
The decline in belief noted in studies like Pew’s 2019 survey reflects broader challenges, including secularization, poor catechesis, and cultural shifts. The USCCB’s Eucharistic Revival seeks to address these by promoting education, adoration, and renewed liturgical focus. While traditional practices may help, they are not a panacea; faith requires a holistic approach that engages both heart and mind.
In contrast to the study’s focus on external practices, these factors highlight that faith in the Real Presence is a dynamic process, rooted in an informed, intentional relationship with Christ. A Catholic who receives in the hand but actively pursues spiritual growth may exhibit greater faith than one who receives on the tongue out of habit or cultural preference.
Conclusion
Lindemann’s study offers a thought-provoking perspective on the correlation between traditional liturgical practices and belief in the Real Presence. However, its limitations—particularly its failure to account for Catholics who prioritize internal faith over external rituals—underscore the complexity of Eucharistic belief. The history of Communion practices reveals that receiving in the hand is an ancient tradition, while Communion on the tongue emerged later to emphasize reverence. Neither method inherently determines faith; instead, belief in the Real Presence is cultivated through catechesis, spiritual practices, and an interior disposition of reverence.
As the Church navigates declining belief in the Eucharist, the focus should not be on mandating one form of reception but on fostering a deeper understanding of the sacrament. Catholics who are informed about Church teachings, engage in prayer and adoration, and approach the Eucharist with humility—whether receiving on the tongue or in the hand—are the ones who truly embody faith in the Real Presence. The Eucharistic Revival offers an opportunity to renew this faith, not by privileging one practice over another but by inviting all Catholics to encounter Christ in the Eucharist with open hearts.
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References and News
1. Lindemann, N. A. (2025). “Traditional Liturgical Experiences Predict Stronger Belief in the Real Presence.” Catholic Social Science Review, Volume 30. [Study Link]
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