Article II: On the Dispositions of Body

S. Th. III, q. 80, a. 7 and 8.

278. On the part of the body, for Holy Communion there are required, besides the capacity of communicating, i.e., of swallowing the host, two dispositions: the natural fast, and decency; but this latter consists in this, that the one about to communicate, whether in external habit or in the composure of the body, display nothing which is unbecoming to the Most Holy, whence it comprises two things: decent habit and cleanliness.

Hence three things are said to be required: 1. decent external habit; 2. cleanliness of body; 3. fasting.

279. Decent and humble external habit is required from the nature of the thing under light obligation, so that the communicant display external reverence from his garments and bodily action. Those who approach too irreverently are to be kept away as inopportune and uncivil; nor from this does infamy arise for them, since they are not kept away as sinners.

Hence: 1. They should not approach with torn or dirty garments or shoes, however cheap they may be among the poor.

2. Women ought to approach in modest habit (can. 1262, § 2), with the breast sufficiently covered, and without vain ornament; but if some woman should approach shamefully uncovered or too immodestly, communion would have to be denied, especially if public warning had preceded, and scandal was to be feared.

3. From custom women should communicate with head covered; men, on the contrary, uncovered and with head bare.

4. It is fitting that soldiers lay aside arms and laymen gloves.

5. Priests and deacons communicating in the manner of laymen, from the Ritual (tit. 4, c. 2, n. 4), ought to put on the stole, even if they communicate in sickness. This obliges under venial sin.

280. Cleanliness of body is the absence of uncleanness from stains or filth. These do not impede communion per se, because they do not contain moral malice, but per accidens, either on account of the danger of irreverence which they include, or on account of the effects which follow.

1. On account of irreverence: a) Open filth and stains are to be wiped away, if this can be done.

b) But if it is impossible, yet it is hoped that they will be removed shortly, and communion can conveniently be deferred, let it be deferred out of reverence, or received privately; otherwise if they are perpetual or long-lasting, such as leprosy, fistula, etc. The same is to be said concerning a flow of blood.

Yet a priest infected with leprosy or another disease bringing horror is prohibited from celebrating in public, on account of scandal and the horror of the people; therefore he can celebrate secretly.

c) It is not licit to give communion to the sick who, on account of continual coughing, are in even probable danger lest they reject the sacred host from the mouth, or be unable to send it into the stomach; yet once it has been received, per se it is not to be feared that it will be expelled with saliva, because coughing and saliva do not come from the stomach, as we said in n. 260, 6 and 7.

d) Nor is it licit to give communion to those who suffer from vomiting, as long as probable danger lasts; but if the vomiting ceases, let a doctor be consulted if this can be done; otherwise let experience first be tried with liquid, or with light food if the vomiting comes from food alone. But if doubt remains, communion should be deferred, because reverence for the sacrament urges more.

2. On account of other effects, namely on account of wandering or disturbance of mind, or foul remembrance or commotion left in the soul, which impede man from disposing himself with due reverence and devotion, then pollution or the conjugal act can impede communion. And indeed:

a) By counsel only, the conjugal act had without sin on the same day or the preceding night. This would also have force concerning the time of purgation after childbirth, and concerning menstrual flow if this caused such disturbance.

b) Under venial sin, however, the conjugal act had on account of mere pleasure, and inculpable pollution or pollution not gravely culpable. Yet these are not to be applied universally, as if there is present some just cause of necessity or devotion,¹ or one repels the disturbance, or pollution is rather often excited by the devil or by scruple or anxiety. Thus spouses generally ought not to abstain who are accustomed to communicate very frequently and rather often rightly exercise the conjugal act altogether.

¹ A just cause can be an occurring solemnity, scandal to be avoided, danger of notice, a jubilee or special indulgence to be gained, special devotion, a rule of an order imposing communion.

The confessor should not speak of these things with women unless he is asked; in which case let him tell the wife that she is obliged to render the debt if she communicates often, for example every week, lest namely she be exposed to the danger of sinning against justice or charity; but if rarely, for example on the principal feasts, let her ask her husband to abstain in honor of communion, provided she does not incur the indignation of the husband.

3. On account of both, a consummated act of lust gravely culpable either in itself or in its cause impedes communion under venial sin, such as pollution following from a mortally evil thought or because of excessive indulgence in food and drink, even if one has recovered grace in confession; - unless scandal or a just cause sufficiently notable excuse, as it will seem to the confessor. Thus the Missal, de def., tit. 9, n. 5.

For a similar reason communion can be impeded on account of grave angers, contentions, and drunkennesses had immediately before.

281. The natural fast, introduced from the first times of the Church, and confirmed by universal custom, by Councils, by the Ritual and Missal, prescribed by ecclesiastical law (can. 808 and 858), today is governed by the Apostolic Constitution Christus Dominus (of January 6, 1953) and the Motu Proprio Sacram communionem (of March 19, 1957), in which the indults of the aforesaid constitution are extended. Thence the discipline in force for all the faithful in all places whatsoever is this:

The time of the Eucharistic fast to be observed by priests before Mass and by the Christian faithful before holy communion, whether in morning or afternoon hours, is limited to three hours with respect to solid food and alcoholic drink, but to one hour with respect to non-alcoholic drink.

The drink which is conceded is any non-alcoholic drink, even if sugar, or flour, or egg, etc. be mixed with it.

Let it be noted that even those who celebrate Mass or receive holy communion at midnight or in the first hours of the day, as happens on the night of the Nativity of the Lord and of Easter, are bound to observe the fast for the time stated above.

The precept of fasting:

1. Is negative: for fasting is not prescribed, but it is prohibited that one not fasting approach communion. Food or drink is not prohibited, but communion after the fast has been broken; whence he who has taken the least thing, although by way of medicine, whether voluntarily or not, cannot communicate; yet if the breaking is not certain, the prohibition is not proved and the right of communicating remains, whether one doubts whether he has taken something, or whether he took it before or after the permitted hour: for the fact of breaking is not presumed but must be proved.

2. Is grave, because it was made for a grave end, namely, a) chiefly on account of the reverence due to the Eucharist, so that from this the faithful may learn to discern between this food and ordinary foods; b) to indicate that Christ and His charity ought to occupy the first place in our hearts; c) on account of the danger of vomiting and drunkenness, which happens from this, that men use foods inordinately (a. 3), or on account of devotion, so that the mind may be freer and readier for treating divine things.

3. Indeed it does not admit smallness of matter, because, since it is negative, it consists in an indivisible thing.

282. That the fast be broken three conditions are required:

1. That the thing taken be food or drink, i.e., be per se digestible by the stomach and be so held by common estimation. Nevertheless the taking of water does not break the fast.

Water is not understood only as natural water, but all that which by common use is called water. Thus the taking of "mineral" water does not break the fast, even if certain "gases" have been added for effervescence, nor water to which certain chemicals have been mixed for disinfection.

Hence metal, a piece of solid and hard and fully dry wood, fingernails, hair, stone, glass, a thread of silk or wool, pebbles, fruit pits wholly cleansed do not break the fast, because they are in no way altered in the stomach. On the contrary paper, a thread of linen, earth, coals, chalk, powders from bones or stones, medicinal powders from metal or glass, edible woods such as rhubarb or licorice, wax, straw, gum, because at least in some way they are digestible and according to common estimation are so judged.

2. That it be taken by way of food and drink, i.e., by way of eating and drinking, even if done inadvertently or in sleep.

Hence it does not break the fast: a) that which is taken by way of simple tasting in the mouth and then is spit out, because it does not descend into the stomach, indeed even if by chance something passes mixed with saliva, as will be said below; - on the contrary, if something should be swallowed and afterwards vomited;

b) that which is taken by way of simple respiration, for example smoke of foods or tobacco, dust moving in the air, tobacco dust or water through the nose, a fly, a flake of snow, a small drop of rain; for to breathe is not to eat and drink, even if by chance something of food or drink descended into the stomach, provided this happens apart from intention; - on the contrary, if on purpose, because it would not be respiration, nor would it be taken by simple drawing in, but by deliberate swallowing;

c) that which is taken by way of saliva, as if someone by chance and apart from intention should swallow with saliva a little water mixed in, while washing the teeth, mouth, or throat, or some small thing coming from tasting, remains of foods adhering to the teeth, a little drop of blood or a little skin from the lips, or a little juice or leaf of tobacco from smoking or chewing, although this is very indecent. But if the quantity is great, or if it is swallowed advertently, and of set purpose or from intention, it is no longer taken by way of saliva;

d) that which is taken by way of subcutaneous injection, or nutritive enema, or even, probably, artificial washing of the stomach with water by means of a gastric siphon; - provided this latter has not been externally anointed with edible oil or ointment: for water alone is usually used for washing the stomach, and therefore the passing over of another thing is judged true eating or drinking. Yet some also permit this.

3. That it be taken from without.

Hence blood from a wounded finger, humor descending from the nostrils, tears from the eyes, milk from the breasts, urine, etc. break the fast; but not saliva, blood, phlegm flowing internally from the mouth or gums, or from an ulcer within the mouth, or interiorly from the nose; nor probably remains of foods if they are swallowed intentionally, because morally they are judged parts of the preceding eating; indeed, according to some, neither food or drink which, having already been taken into the mouth a moment before midnight, would be swallowed when the hour sounds. The opposite must be said of one who, when the hour sounds, continues to take food, or finishes a draught of drink; likewise of one who puts food, for example sugar, into the mouth before the permitted hour so as to swallow it gradually, and after the permitted hour swallows it with saliva: for since he put it into the mouth for this end, that it be swallowed gradually, it is not a remnant of a preceding eating, but eating voluntarily and intentionally continued.

283. It is licit to communicate not fasting:

1. In probable danger of death, from whatever cause it comes, whether it is from disease, wound, poison, etc., or whether it urges from the sentence of a judge, or when battle is imminent or a dangerous surgical operation (Roman Ritual, tit. 4, c. 4, n. 4; can. 858, § 1).

While the danger perseveres, it is licit to communicate more often, on distinct days, indeed per se daily; in practice, however, let the judgment of the confessor be considered, and in parishes custom.

2. On account of reverence for the sacrament, either a) for completing the sacrifice begun by consecration, whether by continuing it, or by consuming the particles of one's own sacrifice immediately after it,² indeed of another sacrifice if it is the only apt means of saving them from irreverence, as if they could not be carried to the tabernacle without inconvenience; not so the larger host, unless there were altogether lacking a decent place for preserving it;³ - or b) in danger lest the sacrament perish or be profaned on the part of enemies.

² Missal, de def., tit. 3, n. 5 and tit. 4, n. 5.

³ Ibid., tit. 7, nn. 2-3.

In the last case if a priest or deacon is lacking, a layman himself can receive the Eucharist; the minister can also give it to laymen not fasting.

3. In danger of grave scandal or infamy, as if a layman at the table of communion, or a priest before consecration, should remember that he is not fasting and could not withdraw without infamy; or if a pastor or vicar on a feast day, when there is a funeral or a nuptial blessing, were not fasting, which is unknown by others, and could not omit the sacred rite without suspicions, grave murmuring or offense of the people, danger lest many thereafter omit the sacred rite, etc. Many probably judge it licit to use epikeia in a case in which a priest is solemnly about to celebrate his first Mass, or a child solemn first communion, and has inadvertently violated the fast, and the violation has remained hidden.

4. If the rite prescribes, as in Baptism of adults, after salt has been tasted beforehand (S.C.P.F., February 13, 1806).

5. The sick, although they do not lie in bed, can take non-alcoholic drink and true and proper medicines, whether liquid or solid, before the celebration of Mass or the reception of the Eucharist without limitation of time. But the sick are not only those who labor under a graver disease, but also those who are affected by a lesser disease, such as women indisposed from pregnancy, old persons laboring under weakness, and generally all who, in the given circumstances, reasonably need medicine. But under medicine is understood true medicine, even if it has not been prescribed by a doctor or sold by a pharmacist, provided it can be called medicine by common estimation.

6. By dispensation, if a reasonable cause is present besides the cases foreseen in the Apostolic Constitution Christus Dominus, from the Sacred Congregation of the Sacraments for the faithful communicating, even priests, from the Sacred Congregation of Religious for religious communicating, from the Holy Office for priests celebrating.

Let it be noted that all faculties and dispensations, both territorial and personal, hitherto granted by the Holy See, have been abrogated by the constitution mentioned above.

284. In other cases it does not seem licit to communicate not fasting. - Thus a priest cannot celebrate not fasting, so that he can give Viaticum to a dying person, because he ought not to violate his own precept so that another may fulfill the precept of Viaticum.

Perhaps except: a) if the sacrament of Penance or Extreme Unction cannot be received: for then the Eucharist is a sacrament of necessity so that from attrite one may become contrite; b) if a dying priest wishes to give Viaticum to himself, because in this case he is not held by the law of fasting, at least for communicating.

The reason is that the sacrament of the Eucharist, just as it is of greater dignity, so it is of lesser necessity; whence greater account must be had of reverence toward the sacrament than of the utility of the faithful. Hence the precept of communion does not urge, unless it can be fulfilled conveniently with due reverence and the prescribed rite; indeed the precept of Viaticum ceases if it cannot be obtained according to the rite of the Church, just as it also ceases when a priest, in order that he could minister a consecrated host, would have to celebrate without sacred vestments or in leavened bread. Whence in can. 858, § 1, only two exceptions in the law of fasting are indicated: urgent danger of death, and the necessity of preventing irreverence toward the sacrament.

Certain theologians think otherwise, because the precept of receiving communion is divine, the precept of fasting is ecclesiastical, whence the latter yields to the former. - But a) the precept of annual communion is not merely divine, but ecclesiastical, determining the indeterminate divine precept of communicating several times in life. b) Even a divine precept can yield to an ecclesiastical precept, in a case in which greater inconveniences would arise from violation of the latter. c) Especially, even the precept of fasting is not merely ecclesiastical, but determines the natural and divine precept of reverence toward the sacrament, and accordingly it can be of greater moment. Therefore, just as the precept of annual communion is in substance a divine precept of communicating several times, so the precept of fasting is in substance the natural precept of preserving external reverence toward the sacrament, and therefore it can be urged more strictly and also is urged by the Church. Hence it is truer to say that those theologians wish the law of fasting were now interpreted more mildly than that this is the sense of the ancient law, or that the law itself, in this matter, has undergone a change; because they bring forward no positive foundation for this thing.

285. Observation. - That the host or particles adhering to the mouth can be swallowed, even outside danger of death, with the host or after it an ablution of water or wine can be given, although this is swallowed before the host. For the violation of the fast at least morally does not precede communion; moreover the law of fasting prescribes only that nothing be taken before the reception of the sacrament, which is fulfilled.