Question Two: On the Use or Reception of the Sacrament for Obtaining Its Effects

S. Th. III, q. 80.

268. The use or reception of the Eucharist is its eating and drinking, which is not complete while the food or drink is in the mouth, but only when it is passed from the mouth into the stomach, or, according to others, arrives there.

Whence 1) one who holds the species in his mouth to be dissolved there, or immediately draws them out of his mouth, does not eat or communicate, nor does he receive the fruit of the sacrament.

2. On the contrary, one who swallows them and afterwards vomits does communicate.

3. One who in an artificial way, through a tube applied to the stomach or belly, should transfuse the sacrament, which he cannot receive in the natural way, does not seem to communicate, because, although the sacrament could nourish, nevertheless it would not be received by way of eating, at least according to the estimation of men; moreover the manner is judged not expedient (Holy Office, January 27, 1886; November 27, 1919).

4. On the contrary, one who should receive it in his mouth in the natural way but should pass it into the stomach through an artificial esophagus.

In the very act of eating, namely when the reception is complete, the sacrament causes habitual grace in those who place no obstacle; if an obstacle is present and afterwards is removed, it is very probable that grace is then conferred, provided the species have not been consumed. But once given, it does not seem to be increased further by force of the sacrament, because the eating has been finished; nevertheless, as our disposition is born or grows, the sacrament probably causes or increases the fervor of charity during the whole time in which it remains in us, just as food, as long as it is present, actually refreshes and strengthens.

Hence the devotion of a priest is not to be blamed who takes much wine for the consecration so that the sacrament may persevere longer in him; nevertheless Innocent XI condemned the abuse (S.C.C., February 12, 1679) of giving communicants several particles at once or larger ones than usual, if it were done for fostering a certain unsound devotion.

269. The sacrament of the Eucharist can be received in a threefold way according to the Council of Trent, sess. 13, c. 8, conformably to the doctrine of St. Thomas, a. 1:

1. sacramentally only, when it is received really and validly but without the fruit of grace because of an obstacle: then that which is reality and sacrament is received;

2. spiritually only, when by a just man it is received by affection and desire alone, from which some fruit of the sacrament comes from the work of the one operating: then the reality of the sacrament alone is received;

3. sacramentally and spiritually at the same time, when the sacrament is really received with fruit from the work worked: then the reality and sacrament together with the reality are received.

If the sacrament were received invalidly, for example by an unbaptized adult, or by one unaware, or by an animal, it would be material eating only, but not sacramental nor spiritual.

It remains to speak of the dispositions, both of soul and of body, required for communion, and of its frequency and necessity.