Chapter IV — On the necessity of this Sacrament and its effects

I. The divine mandate I shall set forth in few words. It is of faith that the Sacrament of the Eucharist received in fact is not necessary with the necessity of means, as Trent defined, session 21, canon 4. Theologians dispute whether at least it be necessary in desire with the necessity of means. Turnely denies it, if the discourse be, he says, of a desire properly so called. The disagreement is rather about the word than about the thing. The more probable opinion is that which St. Thomas teaches out of Augustine, III, q. 73, art. 3: that the Eucharist is necessary in a desire not explicit but implicit. The Eucharist is the end of all the sacraments, which joins us to Christ with a stricter bond, and makes us his members in a peculiar manner. Therefore when a man receives Baptism, he has at least an implicit desire of receiving the Eucharist.

II. QUESTION I. Is the Eucharist necessary by force of a divine precept? ANSWER. All commonly affirm it with St. Thomas, III, q. 80, art. 11, and it is proved by Christ's words: Unless you eat the flesh, and so forth; and this was defined by the Council of Trent, session 13. Which precept binds all adults. Since the divine mandate is absolute and universal. Therefore it comprehends all. But this precept presses especially when the article of death is urgent. That the custom of carrying the Eucharist to the sick is most ancient Trent asserts, session 13, chapter 6.

III. QUESTION II. Is one who communicated a little before he fell into danger of death bound to take the sacred Viaticum again? ANSWER. The more probable and more common opinion affirms it. He nevertheless who on the same day communicated out of devotion, if he fall into danger of death, is not bound on the same day to take the Viaticum, because it is the custom of the Church that the Eucharist be not taken twice on the same day. But if anyone, kindled with fervour, being constituted in extreme straits should ask the sacred Viaticum, that he might more securely consult his own salvation, I for my part would administer it to him, although formerly I was doubtful.

IV. He who has once taken the Viaticum, if afterwards he fall into sin, is not bound on the same or on the next day to take the Viaticum. But if he survive several days — say eight or ten — it can be administered to him again.

V. QUESTION III. Does this divine precept oblige more than once? ANSWER. All affirm it. A general rule cannot be prescribed. The Church for the community of the faithful has laid down that communion is to be made once in the year. Each of the faithful, conscious of his own infirmity and fervour, and a prudent confessor who directs his conscience, can determine the frequency of that sacred medicine.

VI. QUESTION IV. Does this divine precept oblige that the Eucharist be taken under both species? ANSWER. The discipline of the Church is to be distinguished from the obligation of the precept. In the Latin Church up to the twelfth century, and in the Greek even now, the discipline obtains of communicating under both species, even as regards laymen. In the fourteenth century certain Bohemians dared to carp at the discipline of the Latin Church, and were called Calixtines, whose audacity the Council of Constance repressed in the year 1415, and laid down that the introduced discipline was to be observed; and at last the Council of Trent, session 21, canon 1, defined that communion under both species is not necessary to laymen, or to those not sacrificing, either with the necessity of the sacrament or with the necessity of a divine precept. For John says, chapter 6: If any man eat of this bread, he shall live for ever. The tradition of the Church also supports it. See Vol. VIII, Book 3, dissertation 1, chapter 9.

VII. QUESTION V. What are the effects of the Eucharist? ANSWER. First, the increase of grace. Second, an intimate conjunction with Christ and with the brethren. Third, the delight of the spirit and an inward sweetness of heart. Fourth, spiritual strength against the temptations of the demon, the prestiges of the world, and the enticements of sins. Fifth, the remission of venial sins. Sixth, the remission of punishment. Seventh, the repression of the senses and appetites. Eighth, the seed of immortality and of resurrection. Ninth, final perseverance, upon which eternal life follows.