Thanksgiving

Each work's treatment of this topic, whole and in its own order, in its own column. Paragraph numbers link to the passage in its place in the manual. Back to the topic page, where the passages of The Roman Catechism, Deshon, Guide on this topic are also listed.

Wouters, Manual of Moral Theology

Ludovicus Wouters, C.SS.R. — 2 passages

Vol. II, Bk. III, Tr. IV, Diss. II, Pt. III, Sect. III, Chapter I. On the Disposition of the Soul · Vol. II, Bk. III, Tr. IV, Diss. III, Pt. II, Sect. III, On the Disposition of the One Offering

Vol. II, Bk. III, Tr. IV, Diss. II, Pt. III, Sect. III, Chapter I. On the Disposition of the Soul

n. 181.

III. Preparation and thanksgiving. In order that one may receive richer fruits, he should not omit remote and proximate preparation, and thanksgiving.

Preparation can be distinguished as twofold: remote and proximate. Remote preparation consists especially in purity of heart; proximate preparation, in acts of faith, hope, charity, etc., and "let it be made according to the powers, conditions, and offices of each one."¹
Thanksgiving should likewise be carried out carefully, and not be finished in a few minutes. For the rest, it too, as the cited Decree has it, "should be made according to the powers, conditions, and offices of each one" (cf. St. Alphonsus, Praxis Confessarii, n. 155).

Corollary. To eat or drink immediately after Communion is venial, unless a reasonable cause excuses (St. Alphonsus, VI, 283). To spit immediately after it has been cast into the stomach is unbecoming; if it were done with danger of ejecting a particle, it would be a sin.

¹ Decree of the Sacred Congregation of the Council Sacra Tridentina Synodus, 20 December 1905.

Vol. II, Bk. III, Tr. IV, Diss. III, Pt. II, Sect. III, On the Disposition of the One Offering

n. 243.

III. Preparation and thanksgiving. Let the priest not omit to dispose himself by pious prayers for the oblation of the Eucharistic sacrifice, and, once it has been completed, to give thanks to God for so great a benefit (canon 810).

Koch–Preuss

Antony Koch; adapted and edited by Arthur Preuss — 2 passages

Vol. IV, Pt. I, Chapter IV: Kinds of Prayer · Vol. IV, Pt. II, Chapter I: Sacrifice

Vol. IV, Pt. I, Chapter IV: Kinds of Prayer

n. ¶3.

a) The prayer of those who enjoy the beatific vision of God (the angels and saints) consists in adoration (adoratio, laudatio) and thanksgiving (gratiarum actio).² These two kinds of prayer are the most perfect and the sublimest of all. Through adoration, in particular, the Church Militant unites herself by anticipation with the Church Triumphant.

² Is. VI, 1 sqq.; Deut. VII, 10; Apoc. IV, 7 sqq.—St. Augustine, Serm., 159 (al. 17 de Verbis Apost.), n. 1: “In the [heavenly] fatherland there will be no place for praying, but only for praising. Why will there be no place for praying? Because nothing is lacking. What is believed here is seen there; what is hoped for here is possessed there; what is asked for here is received there.” (Migne, P. L., XXXVIII, 868).

Vol. IV, Pt. II, Chapter I: Sacrifice

n. ¶6.

“Man has need of sacrifice for three reasons,” says St. Thomas. “First, to obtain forgiveness of his sins, which separate him from God.... Secondly, in order that he may persevere in the state of grace by always adhering to God.... Thirdly, that his soul may be perfectly united with God.”⁴

⁴ Summa Theol., 3a, qu. 22, art. 2: “Man has need of sacrifice for three reasons: first, to obtain remission of sin, by which he is turned away from God.... Secondly, that man may be preserved in the state of grace, always adhering to God.... Thirdly, for this, that the spirit of man may be perfectly united with God.”