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Objection 1: It seems to be lawful to abstain altogether from
Communion. Because the Centurion is praised for saying (Mt.
8:8): "Lord, I am not worthy that Thou shouldst enter under my
roof"; and he who deems that he ought to refrain entirely from
Communion can be compared to the Centurion, as stated above
(Article 10, ad 3). Therefore, since we do not read of Christ
entering his house, it seems to be lawful for any individual to abstain
from Communion his whole life long.
Objection 2: Further, it is lawful for anyone to refrain from what
is not of necessity for salvation. But this sacrament is not of
necessity for salvation, as was stated above (Question 73,
Article 3). Therefore it is permissible to abstain from Communion
altogether.
Objection 3: Further, sinners are not bound to go to Communion:
hence Pope Fabian (Third Council of Tours, Canon 1) after
saying, "Let all communicate thrice each year," adds: "Except
those who are hindered by grievous crimes." Consequently, if those
who are not in the state of sin are bound to go to Communion, it seems
that sinners are better off than good people, which is unfitting.
Therefore, it seems lawful even for the godly to refrain from
Communion.
On the contrary, Our Lord said (Jn. 6:54): "Except ye eat
the flesh of the Son of Man, and drink His blood, you shall not
have life in you."
I answer that, As stated above (Article 1), there are two ways
of receiving this sacrament namely, spiritually and sacramentally.
Now it is clear that all are bound to eat it at least spiritually,
because this is to be incorporated in Christ, as was said above
(Question 73, Article 3, ad 1). Now spiritual eating
comprises the desire or yearning for receiving this sacrament, as was
said above (Article 1, ad 3, Article 2). Therefore, a man
cannot be saved without desiring to receive this sacrament.
Now a desire would be vain except it were fulfilled when opportunity
presented itself. Consequently, it is evident that a man is bound to
receive this sacrament, not only by virtue of the Church's precept,
but also by virtue of the Lord's command (Lk. 22:19): "Do
this in memory of Me." But by the precept of the Church there are
fixed times for fulfilling Christ's command.
Reply to Objection 1: As Gregory says: "He is truly humble,
who is not obstinate in rejecting what is commanded for his good."
Consequently, humility is not praiseworthy if anyone abstains
altogether from Communion against the precept of Christ and the
Church. Again the Centurion was not commanded to receive Christ
into his house.
Reply to Objection 2: This sacrament is said not to be as necessary
as Baptism, with regard to children, who can be saved without the
Eucharist, but not without the sacrament of Baptism: both,
however, are of necessity with regard to adults.
Reply to Objection 3: Sinners suffer great loss in being kept back
from receiving this sacrament, so that they are not better off on that
account; and although while continuing in their sins they are not on
that account excused from transgressing the precept, nevertheless, as
Pope Innocent III says, penitents, "who refrain on the advice of
their priest," are excused.
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