|
Objection 1: It seems that food or drink taken beforehand does not
hinder the receiving of this sacrament. For this sacrament was
instituted by our Lord at the supper. But when the supper was ended
our Lord gave the sacrament to His disciples, as is evident from
Lk. 22:20, and from 1 Cor. 11:25. Therefore it seems
that we ought to take this sacrament after receiving other food.
Objection 2: Further, it is written (1 Cor. 11:33):
"When you come together to eat," namely, the Lord's body, "wait
for one another; if any man be hungry, let him eat at home": and
thus it seems that after eating at home a man may eat Christ's body in
the Church.
Objection 3: Further, we read in the (3rd) Council of Carthage
(Can. xxix): "Let the sacraments of the altar be celebrated only
by men who are fasting, with the exception of the anniversary day on
which the Lord's Supper is celebrated." Therefore, at least on
that day, one may receive the body of Christ after partaking of other
food.
Objection 4: Further, the taking of water or medicine, or of any
other food or drink in very slight quantity, or of the remains of food
continuing in the mouth, neither breaks the Church's fast, nor takes
away the sobriety required for reverently receiving this sacrament.
Consequently, one is not prevented by the above things from receiving
this sacrament.
Objection 5: Further, some eat and drink late at night, and
possibly after passing a sleepless night receive the sacred mysteries in
the morning when the food it not digested. But it would savor more of
moderation if a man were to eat a little in the morning and afterwards
receive this sacrament about the ninth hour, since also there is
occasionally a longer interval of time. Consequently, it seems that
such taking of food beforehand does not keep one from this sacrament.
Objection 6: Further, there is no less reverence due to this
sacrament after receiving it, than before. But one may take food and
drink after receiving the sacrament. Therefore one may do so before
receiving it.
On the contrary, Augustine says (Resp. ad Januar., Ep.
liv): "It has pleased the Holy Ghost that, out of honor for this
great sacrament, the Lord's body should enter the mouth of a
Christian before other foods."
I answer that, A thing may prevent the receiving of this sacrament in
two ways: first of all in itself, like mortal sin, which is repugnant
to what is signified by this sacrament, as stated above (Article
4): secondly, on account of the Church's prohibition; and thus a
man is prevented from taking this sacrament after receiving food or
drink, for three reasons. First, as Augustine says (Resp. ad
Januar., Ep. liv), "out of respect for this sacrament," so
that it may enter into a mouth not yet contaminated by any food or
drink. Secondly, because of its signification. i.e. to give us to
understand that Christ, Who is the reality of this sacrament, and
His charity, ought to be first of all established in our hearts,
according to Mt. 6:33: "Seek first the kingdom of God."
Thirdly, on account of the danger of vomiting and intemperance, which
sometimes arise from over-indulging in food, as the Apostle says (1
Cor. 11:21): "One, indeed, is hungry, and another is
drunk."
Nevertheless the sick are exempted from this general rule, for they
should be given Communion at once, even after food, should there be
any doubt as to their danger, lest they die without Communion,
because necessity has no law. Hence it is said in the Canon de
Consecratione: "Let the priest at once take Communion to the sick
person, lest he die without Communion."
Reply to Objection 1: As Augustine says in the same book, "the
fact that our Lord gave this sacrament after taking food is no reason
why the brethren should assemble after dinner or supper in order to
partake of it, or receive it at meal-time, as did those whom the
Apostle reproves and corrects. For our Saviour, in order the more
strongly to commend the depth of this mystery, wished to fix it closely
in the hearts and memories of the disciples. and on that account He
gave no command for it to be received in that order, leaving this to
the apostles, to whom He was about to entrust the government of the
churches."
Reply to Objection 2: The text quoted is thus paraphrased by the
gloss: "If any man be hungry and loath to await the rest, let him
partake of his food at home, that is, let him fill himself with
earthly bread, without partaking of the Eucharist afterwards."
Reply to Objection 3: The wording of this decree is in accordance
with the former custom observed by some of receiving the body of Christ
on that day after breaking their fast, so as to represent the Lord's
supper. But this is now abrogated, because as Augustine says
(Resp. ad Januar., Ep. liv), it is customary throughout the
whole world for Christ's body to be received before breaking the
fast.
Reply to Objection 4: As stated in the SS, Question 147,
Article 6, ad 2, there are two kinds of fast. First, there is
the natural fast, which implies privation of everything taken
before-hand by way of food or drink: and such fast is required for
this sacrament for the reasons given above. And therefore it is never
lawful to take this sacrament after taking water, or other food or
drink, or even medicine, no matter how small the quantity be. Nor
does it matter whether it nourishes or not, whether it be taken by
itself or with other things, provided it be taken by way of food or
drink. But the remains of food left in the mouth, if swallowed
accidentally, do not hinder receiving this sacrament, because they are
swallowed not by way of food but by way of saliva. The same holds good
of the unavoidable remains of the water or wine wherewith the mouth is
rinsed, provided they be not swallowed in great quantity, but mixed
with saliva.
Secondly, there is the fast of the Church, instituted for afflicting
the body: and this fast is not hindered by the things mentioned (in
the objection), because they do not give much nourishment, but are
taken rather as an alterative.
Reply to Objection 5: That this sacrament ought to enter into the
mouth of a Christian before any other food must not be understood
absolutely of all time, otherwise he who had once eaten or drunk could
never afterwards take this sacrament: but it must be understood of the
same day; and although the beginning of the day varies according to
different systems of reckoning (for some begin their day at noon, some
at sunset, others at midnight, and others at sunrise), the Roman
Church begins it at midnight. Consequently, if any person takes
anything by way of food or drink after midnight, he may not receive
this sacrament on that day; but he can do so if the food was taken
before midnight. Nor does it matter, so far as the precept is
concerned, whether he has slept after taking food or drink, or whether
he has digested it; but it does matter as to the mental disturbance
which one suffers from want of sleep or from indigestion, for, if the
mind be much disturbed, one becomes unfit for receiving this
sacrament.
Reply to Objection 6: The greatest devotion is called for at the
moment of receiving this sacrament, because it is then that the effect
of the sacrament is bestowed, and such devotion is hindered more by
what goes before it than by what comes after it. And therefore it was
ordained that men should fast before receiving the sacrament rather than
after. Nevertheless there ought to be some interval between receiving
this sacrament and taking other food. Consequently, both the
Postcommunion prayer of thanksgiving is said in the Mass, and the
communicants say their own private prayers.
However, according to the ancient Canons, the following ordination
was made by Pope Clement I, (Ep. ii), "If the Lord's
portion be eaten in the morning, the ministers who have taken it shall
fast until the sixth hour, and if they take it at the third or fourth
hour, they shall fast until evening." For in olden times, the
priest celebrated Mass less frequently, and with greater preparation:
but now, because the sacred mysteries have to be celebrated oftener,
the same could not be easily observed, and so it has been abrogated by
contrary custom.
|
|