Case LXXIV: Are Preparation and Thanksgiving Necessary Conditions for Daily Communion?

In a recent book on daily Communion three things are said to be necessary for a worthy and fruitful reception of Holy Communion, viz. (1) the state of grace, (2) a right and pious intention, (3) a careful preparation and a suitable thanksgiving according to each person's ability, circumstances, and duties. The question is asked whether this is correct.

The Roman decree states expressly: " No one who is in the state of grace and who approaches the holy table with a right and devout intention can lawfully be hindered therefrom." Elsewhere in the decree, and in other Roman rescripts on this subject, these two are the only conditions mentioned as necessary for daily Communion. It is easy to see the reason why this is so: the object is to decide in what state the soul of the communicant must be at the moment of Communion (in ipso actu), in order that he may receive it without sin and with good results. Hence the first paragraph of the decree mentions these two conditions which are requisite in every case: the one is binding under mortal sin, the other under at least a venial sin.

Besides the question stated above, and in close connection with it, two more questions may be asked: "What is required for a more fruitful reception of daily Communion? " and " How can the reception of daily Communion, under the required conditions, be secured practically and permanently? "

The Congregation of the Council replies to this in the fourth paragraph of the decree: " Whereas the Sacraments of the New Law, though they take effect ex opere operato, nevertheless produce a greater effect in proportion as the dispositions of the recipient are better, therefore care is to be taken (curandum est) that Holy Communion is preceded by serious preparation, and followed by a suitable thanksgiving, according to every one's strength, circumstances, and duties."

In these words there are three things bearing particularly upon the question before us:

(a) The degree of efficacy of Holy Communion, as well as of the other Sacraments, depends in the second place upon the opus operantis, i. e., upon the cooperation of the recipient. Some amount of cooperation, the most essential and indispensable, is supplied by the communicant's being in the state of grace and having a right intention; but it is obvious that the Church desires Holy Communion to have its greatest possible effect. Like our Lord, she wishes us to have life, and to have it more abundantly (John x, 10). Therefore she insists upon our receiving Holy Communion as frequently as possible, but she is no less anxious that by improving our preparation and thanksgiving we should derive more benefit from each Communion. She does not prescribe in detail the amount of preparation and thanksgiving, for in this respect she observes the prudent principle: Pauca praecepta generalia de rebus necessariis. The Church considers a special preparation and thanksgiving as necessary in order that we should derive more fruit from Holy Communion, or even be sure of making a worthy and fruitful Communion, since, without such special preparation and thanksgiving, the indispensable conditions also would in time cease to be fulfilled, or there would at least be great danger of the communicant's not having the right intention.

This explains (b) the rule that is likewise a precept: "Care must be taken that diligent preparation for Holy Communion precede and that a suitable thanksgiving follow it." Let us suppose that the Church had here ordered nothing but the state of grace and a good intention. Many badly instructed or careless Christians would then, as unhappily often happens, receive Holy Communion regularly without any kind of special preparation and thanksgiving. In consequence of their carelessness and ingratitude they would not only fail to receive an increase of grace, but in time their want of recollection, zeal, and religious spirit would be apt to make them overlook one of the indispensable requirements for Holy Communion. In abstracto we can imagine a worthy and not fruitless Communion, when, beyond the state of grace and the pure intention, no special preparation and thanksgiving have been made. In concreto, however, as time goes on, such a Communion almost ceases to be imaginable, for the pure intention will be destroyed by positive indifference to all venial sins, etc.

The authors of pious books, catechisms, etc., must, however, keep the practical aspect of the matter in view, according to the spirit of the decree, and therefore we must not be surprised if the three things necessary for Holy Communion are grouped together in the manner stated above. As long as Rome has not issued any detailed instructions regarding the sedula praeparatio and the congrua gratiarum actio, and the length of time that should usually be devoted to them, each Bishop may use his authority to decide the matter for his diocese, in harmony with the spirit of the decree.

(c) At the end of the fourth paragraph of the decree, Rome has given some general directions in the words " according to each one's strength, circumstances, and duties." If, for instance, all the children who wish to go to Communion every day were required to make a particular examination of their conscience and this were regarded as a necessary condition, it would seem excessive, and not quite in harmony with the decree. Some children may be capable of it, but others are not, and it is quite possible for them to make a serious preparation without this practice. Moreover, in the case of children as well as of adults, " Confessors are to be careful not to dissuade any one from frequent and daily Communion, provided that he is in a state of grace and approaches with a right intention." The Church does not require even weekly confession from those who communicate daily or almost daily, and confessors must be on their guard against asking them to confess except in case of grievous sin.

As to the duration of the preparation and thanksgiving, the Church leaves us a certain amount of freedom, " according to each one's strength, circumstances, and duties." Perhaps a quarter of an hour would be a good average time for a regular preparation and thanksgiving, and it is very desirable that it should be generally adopted. But just as no reasonable person could be shocked if a priest, otherwise zealous, had to shorten his preparation for, and thanksgiving after, Mass, owing to want of time, or the presence of a number of people anxious to go to confession, he would indeed be only following the example of St. Francis of Sales — so in certain cases a shorter thanksgiving in the church suffices when people, who are generally careful, have waited sometime for Holy Communion, and soon after receiving it have to go home to attend to pressing duties. Experience shows that their zeal will lead them to make up, on their way home or when engaged at their work, what they may have omitted in church.

We are told of General de Sonis that, in the midst of his military duties, he felt such a longing for Holy Communion that when on march he gladly availed himself of an opportunity, furnished by a brief halt, to receive Communion in a village church, and after spending a few minutes in fervent thanksgiving, he would resume his ride. Of course we must not allow exceptional circumstances to become a rule. In dealing with children we have to take their age into account, and not insist upon too long a preparation and thanksgiving. They ought to regard it as a joy to go to Communion, but they lose their devotion if required to kneel for a long time. Both the letter and the spirit of the decree should lead us to demand only what is absolutely necessary, but to counsel souls to strive after ever greater perfection by means of frequent and daily Communion, doing our best to inspire them with enthusiasm, and not losing sight of the inward promptings of grace in each individual.—J. Bock, S.J.