Article III: On the Frequency of Communion

S. Th. III, q. 80, a. 10.

286. State of the question. - Frequent communion is that which is received several times in a week or even daily; but weekly communion is not frequent properly and in the strict sense. Concerning the use of holy communion, the Church has established only two things: 1. that it can be received only once in the day, except in the case of Viaticum for him who on the same day communicated from devotion (can. 857); 2. that communion be received at least once in the year. Within these two limits the Church has prescribed nothing further, although she exhorts to the frequenting of the sacrament. Hence it is asked whether, when, and to whom frequent communion is to be commended; and what dispositions are altogether required or very fitting for the more frequent use of the sacrament.

287. Principle I. Communion per se and from the force of the sacrament itself, whose power is salutary for men, is useful and always praiseworthy, even if it be daily, so that man may daily receive its fruit.

It is proved: 1. From the frequent use of communion in the primitive Church.

But whether the use of daily communion existed rather universally is uncertain, because they were accustomed to communicate in Mass, but Mass was not always offered on each day; yet also at home they were refreshed by the sacred Eucharist.

2. From ancient and perpetual Tradition.

This is established a) from the doctrine of the Fathers: Tertullian, l. 2 ad uxor., c. 6; de or. dom., c. 6; Cyprian, de or. dom., c. 18; Chrysostom, in ep. ad Eph., I, hom. 3; in I ad Tim., hom. 6; Hilary, fragm. VII; Lib. de Sacr., l. 5, c. 4; Jerome, ep. 27 ad Licin.; Augustine, ep. 54 (al. 118) ad Jan.; serm. 227 ad inf.; serm. 351 de poen., n. 10; - b) from the Council of Trent, which, sess. 13, c. 8, exhorts all and each of the faithful to venerate that bread with such faith, devotion, piety, and worship that they may be able to receive it frequently; and sess. 22, c. 6, would desire that in each Mass those standing by communicate sacramentally; - c) from the Catechism of the Council of Trent, which warns pastors to exhort the faithful even to daily communion, p. 2, c. 4, q. 58; - d) from various decrees, as from propositions 22 and 23 condemned by Alexander VIII,¹ and from the decree of the S.C.C., February 12, 1679, under Innocent XI, which reproves the prohibition of frequent communion, asserts that no state, even that of trade or marriage, impedes it, and leaves judgment concerning the internal dispositions for frequent communion to confessors; but especially from the decree of the same S.C.C., December 20, 1905, under Pius X, by which easier conditions for frequent communion were determined than were accustomed to be established by many theologians.

¹ "They are to be judged sacrilegious who claim the right to receive communion before they have done condign penance for their offenses." - "Likewise those are to be kept away from holy communion in whom there is not yet the purest love of God and one free from every mixture."

3. By reason: This sacrament is fittingly received daily, both because it is handed down by way of spiritual food, "whence just as bodily food is received daily, so also it is praiseworthy to receive this sacrament daily" (a. 10, ad 4); - and because manna, which prefigured it, was given daily to the people in the desert; - and because it was instituted for increasing the fervor of charity as a remedy for daily defect and as a most apt means for persevering; - and because in itself it is more perfect to approach it from love than to withdraw from reverential fear (ad 3).

Per accidens, however, and if communion is considered "on the part of the one receiving, in whom it is required that he approach this sacrament with great devotion and reverence," it is not always useful and praiseworthy.² "And therefore if someone finds himself prepared for this daily, it is praiseworthy that he receive daily... But because many impediments of this devotion often occur in many men on account of indisposition of the body or soul, it is not useful for all to approach this sacrament daily, but as often as man finds himself prepared for it" (a. 10).

² Proposition 56 was condemned by Innocent XI: "Frequent communion, even in those who live like Gentiles, is a sign of predestination."

288. Principle II. The dispositions required for frequent or daily communion are not greater than for every communion, namely the state of grace and a right and pious intention; however much it is expedient that those frequently communicating dispose themselves more, and also be free from venial sins, at least fully deliberate ones, and from affection for them.

Thus from the decree of the S.C.C. Sacra Tridentina synodus, under Pius X, December 20, 1905.

It is required and suffices:

a) The state of grace, by which, namely actually here and now or at the moment of communion, "they are free from mortal faults, with the purpose that they will never sin in the future."

b) A right mind or intention, by which, namely, one "does not indulge use or vanity or human reasons (for example vain emulation, desire of capturing the benevolence of superiors, or sensible sweetness rather than solid piety), but wills to satisfy the good pleasure of God, to be united more closely to Him by charity, and by that divine medicine to meet his infirmities and defects." Thus in the praised decree, in which the three negative conditions seem to be understood copulatively, the positive ones disjunctively. They ought to be verified at least substantially, although perhaps some human consideration is mixed in accessorily.

It is proved: 1. Communion in the state of grace is an act substantially good, which produces fruit from the work worked, at least an increase of habitual grace; but if it is done with a mind altogether right and a pious intention, that act is vitiated in no way, and will be good from every part.

2. Communion is not a reward of virtue or merit, but a means for acquiring virtue; nor was it instituted before all else for honoring God, but for the utility of men. Whence according to the intention of Christ, in it the utility of the communicant is more to be sought than a more perfect disposition for it.

Yet it is altogether fitting that better dispositions, as far as can be done, be present; therefore in the decree excellent counsels and prudent rules are added:

a) "Although it is most expedient that those using frequent and daily communion be free from venial sins, at least fully deliberate ones, and from affection for them, nevertheless it suffices that they be free from mortal faults, with the purpose that they will never sin in the future; and with this sincere purpose of soul, it cannot happen that those communicating daily do not gradually drive themselves away from sins, even venial ones, and from affection for them."

It is expedient that every affection for venial sins be absent; if this actually perseveres, it impedes the effect of the sacrament, which is fervor or the actual exercise and sweetness of charity. Yet there is no special sin in this, that a sacramental effect is impeded, provided not every effect of the sacrament is impeded. This is all the more true in the case, since from the frequency of communion it will happen that even that impediment is gradually removed.

b) "But since the Sacraments of the New Law, although they obtain their effect from the work worked, nevertheless produce a greater effect according as greater dispositions are applied in receiving them, therefore care must be taken that diligent preparation for holy communion precede, and suitable thanksgiving follow thereafter, according to each one's powers, condition, and offices."

One very fervent communion can produce much greater fruits than several ordinary ones or many tepid ones. Hence diligent preparation is to be procured, both remote and proximate. Remote, by which habitually one may be preserved in purity, day by day free himself more from every fault and defect, and burn with a greater desire of holy communion; proximate, which consists in diverse affections: lively faith, great trust in Christ, ardent desire, humble contrition even concerning venial sins, profound reverence, and especially perfect unitive charity, which namely disposes more aptly to the proper effect of the sacrament.

Thanksgiving should consist in most fervent acts: in a vivid and, as far as can be done, persevering love by which we desire that Jesus be loved more by us and by all creatures; in profound adoration; in full oblation and handing over of oneself; in the subjection of the intellect through faith and of the will through charity; in the submission of all powers to the Holy Spirit, who is the Spirit of Christ; in pious gratitude; in humble petition; and in a remembrance of so great a benefit enduring through the day. Care seems to have to be applied all the more to immediate thanksgiving because, while the species remain, the sacrament continues to produce a certain fruit, namely the fervor and sweetness of charity (n. 263), unless by distraction, neglect, or disordered affection we place an obstacle (n. 265).

c) "That frequent and daily communion may be made with greater prudence and be increased by richer merit, it is necessary that the counsel of the confessor intervene. Yet confessors should beware lest they turn away anyone from frequent or daily communion who is found in the state of grace and approaches with a right mind."

Therefore the permission of the confessor is not required, but only counsel for the sake of prudence and richer fruit. Nor is it his to grant communion, but to judge concerning its opportuneness and to declare that the required dispositions are present and to watch over them. For as Innocent XI indicated, February 12, 1679, "frequent approach to receiving the sacred nourishment is to be left to the judgment of confessors exploring the secrets of the heart; who, from purity of consciences, and from the fruit of frequency, and from progress toward piety, should prescribe to laymen that which they foresee will profit their salvation."

Therefore the confessor should in no way intervene so as to keep away those who have a right intention, but so that he may render them more certain concerning right disposition; and stimulate all to a more fervent disposition and greater purity; and also sometimes prohibit those whose right intention or due disposition is held suspect, namely so that they may be taught to approach more fervently: such are those who after many communions do not care about venial sins, but commit them altogether deliberately and with the same frequency as recidivists, and indulge very much, for example, in faults of the tongue, or lead a truly worldly or tepid life. Let him also watch lest frequent communion be received with detriment, whether of the duties of state in servants, maids, mothers of families, or of the peace and tranquility of families.

289. Practical corollaries. - 1. Pastors, confessors, and preachers should exhort the Christian people to the pious and salutary use of frequent and daily communion, by frequent admonitions and with much zeal; and indeed persons of every order, condition, and age (can. 863).

Yet let them beware lest they impose it as prescribed, since it is only very much commended; nor let them as it were force anyone to it, lest namely he receive it without taste but with disgust; but rather let them lead the faithful to it progressively. Let them not omit to speak rather frequently about the required dispositions; let them teach that the effects are richer according as the dispositions are better; with diligent care let them especially inculcate suitable preparation and thanksgiving.

2. Frequent and daily communion should especially be promoted in religious institutes of every kind, and most of all in seminaries of clerics, whose students long for the service of the altar; likewise in other Christian youth institutions of every kind.

Hence can. 595, § 2 enjoins superiors: "Frequent, indeed daily, access to the most holy Eucharist should lie freely open to religious who are rightly disposed," concerning which to judge belongs per se not to superiors, but to the confessor. Nevertheless: § 3 "If after the last sacramental confession a religious has been a grave scandal to the community or has committed a grave and external fault, until he has again approached the sacrament of penance, the Superior can prohibit him from approaching holy communion."

3. Wherefore, if there are any institutes in whose rules or constitutions communions are found fixed or commanded on certain days, those norms are to be held not as preceptive but as merely directive; and the number of communions fixed beforehand as something minimum for the piety of religious (can. 595, § 4).

4. Care must be taken with every zeal lest children approach from mere custom, distracted and irreverent: for there is danger, with attention to their levity, lest the Eucharistic bread become cheap to them from daily use. Hence superiors in Catholic youth institutions should only cautiously and prudently counsel more frequent communion to this or that one in particular, lest perhaps they foster hypocrisy and provide an occasion for sacrileges. Let there be great liberty of communion.

5. Frequent communion is not to be denied to those who sometimes fall into mortal sin, provided they detest it and seriously propose to amend; nor to those who have affection for deliberate venial sins; indeed not even to those who from internal frailty or from rather vehement temptation are found recidivist in mortal sins but show a serious will of fighting against sin; - but to those who have voluntary affection for mortal sins and from a depraved will frequently fall into mortal sins.

But if certain penitents habitually neglect diligent preparation and suitable thanksgiving according to their powers, condition, and offices, this ordinarily will be a sign that they do not approach with a right mind and that they lack the necessary dispositions. Therefore they are to be urged to better dispositions, or somewhat restrained from more frequent communion so that they may learn to approach more reverently and more fervently.

6. Weekly confession is very much to be commended for those communicating frequently; yet it is not to be demanded nor always opportunely advised, whether on account of lack of time on the part of confessors or penitents, or on account of the danger lest access to confession be rendered more difficult for those who need it more. Moreover a greater spiritual good is usually received from frequent communion than from frequent confession; whence, where both cannot be joined, it is better to omit confession rather than communion. Yet let them not abstain longer from confession, and let them approach every fortnight, or at least monthly; whence a sufficiently easy availability of confession may lie open to all.³

³ Concerning the aforesaid in the decree Sacra Tridentina Synodus, and in those who wrote a commentary on it. Cappello, Noldin, Aertnijs-Damen can be consulted in the cited work.

290. Observations. 1. On the time of receiving communion.

That they may participate more immediately in the sacrifice and approach communion as to a common supper, the faithful, as much as possible, should receive communion within the sacrifice of the Mass and indeed after the communion of the celebrating priest. Nevertheless, according to can. 867, § 4, the faithful are permitted to communicate outside Mass at the hours in which the sacrifice of the Mass can be offered according to can. 812, § 1; that is from one hour before dawn up to one hour after midday, and, as to afternoon communion, either immediately before or immediately after evening Mass, or if there is no evening Mass, on the occasion of any religious ceremony (Congr. Holy Office, March 21, 1960).

When the sacrament cannot be received really, spiritual communion is greatly commended by the Saints; it is the vow or desire, conceived from living faith, which namely works through love, of receiving the Eucharist, from which some effect of the sacrament comes from the work of the one operating. Thus conformably to the Council of Trent, sess. 13, c. 8.

It is perfected by three acts: 1. an act of living faith in the presence of Christ; 2. an act of charity to which contrition for sins is joined; 3. an act of desire for intimate union with Christ to be obtained through the sacrament.

Although the desire of receiving the Eucharist several times in the day is not right, nevertheless to have several times in the day the desire of receiving the Eucharist at the opportune moment is praiseworthy, even for those who communicated in the morning: for it is an excellent preparation for the following communion.

Sinners also can desire communion but under the condition of conversion; yet they do not communicate spiritually, because from this desire the effect of the sacrament does not come to them.