Summa Theologica Part IV (Tertia Pars) Part 149

Reply Obj. 3: By the greatest gifts Augustine understands the soul's virtues, "which no one uses to evil purpose," as though they were principles of evil. Nevertheless sometimes a man makes a bad use of them, as objects of an evil use, as is seen in those who are proud of their virtues. So likewise this sacrament, so far as the sacrament is concerned, is not the principle of an evil use, but the object thereof. Hence Augustine says (Tract. lxii in Joan.): "Many receive Christ's body unworthily; whence we are taught what need there is to beware of receiving a good thing evilly ... For behold, of a good thing, received evilly, evil is wrought": just as on the other hand, in the Apostle's case, "good was wrought through evil well received,"

namely, by bearing patiently the sting of Satan.

Reply Obj. 4: Christ's body is not received by being seen, but only its sacrament, because sight does not penetrate to the substance of Christ's body, but only to the sacramental species, as stated above (Q. 76, A. 7). But he who eats, receives not only the sacramental species, but likewise Christ Himself Who is under them. Consequently, no one is forbidden to behold Christ's body, when once he has received Christ's sacrament, namely, Baptism: whereas the non-baptized are not to be allowed even to see this sacrament, as is clear from Dionysius (Eccl. Hier. vii). But only those are to be allowed to share in the eating who are united with Christ not merely sacramentally, but likewise really.

Reply Obj. 5: The fact of a man being unconscious of his sin can come about in two ways. First of all through his own fault, either because through ignorance of the law (which ignorance does not excuse him), he thinks something not to be sinful which is a sin, as for example if one guilty of fornication were to deem simple fornication not to be a mortal sin; or because he neglects to examine his conscience, which is opposed to what the Apostle says (1 Cor. 11:28): "Let a man prove himself, and so let him eat of that bread, and drink of the chalice." And in this way nevertheless the sinner who receives Christ's body commits sin, although unconscious thereof, because the very ignorance is a sin on his part.

Secondly, it may happen without fault on his part, as, for instance, when he has sorrowed over his sin, but is not sufficiently contrite: and in such a case he does not sin in receiving the body of Christ, because a man cannot know for certain whether he is truly contrite.

It suffices, however, if he find in himself the marks of contrition, for instance, if he "grieve over past sins," and "propose to avoid them in the future" [*Cf. Rule of Augustine]. But if he be ignorant that what he did was a sinful act, through ignorance of the fact, which excuses, for instance, if a man approach a woman whom he believed to be his wife whereas she was not, he is not to be called a sinner on that account; in the same way if he has utterly forgotten his sin, general contrition suffices for blotting it out, as will be said hereafter (Suppl., Q. 2, A. 3, ad 2); hence he is no longer to be called a sinner.

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FIFTH ARTICLE [III, Q. 80, Art. 5]

Whether to Approach This Sacrament with Consciousness of Sin Is the Gravest of All Sins?

Objection 1: It seems that to approach this sacrament with consciousness of sin is the gravest of all sins; because the Apostle says (1 Cor. 11:27): "Whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord": upon which the gloss observes: "He shall be punished as though he slew Christ." But the sin of them who slew Christ seems to have been most grave. Therefore this sin, whereby a man approaches Christ's table with consciousness of sin, appears to be the gravest.

Obj. 2: Further, Jerome says in an Epistle (xlix): "What hast thou to do with women, thou that speakest familiarly with G.o.d at the altar?"

[*The remaining part of the quotation is not from St. Jerome]. Say, priest, say, cleric, how dost thou kiss the Son of G.o.d with the same lips wherewith thou hast kissed the daughter of a harlot? "Judas, thou betrayest the Son of Man with a kiss!" And thus it appears that the fornicator approaching Christ's table sins as Judas did, whose sin was most grave. But there are many other sins which are graver than fornication, especially the sin of unbelief. Therefore the sin of every sinner approaching Christ's table is the gravest of all.

Obj. 3: Further, spiritual uncleanness is more abominable to G.o.d than corporeal. But if anyone was to cast Christ's body into mud or a cess-pool, his sin would be reputed a most grave one. Therefore, he sins more deeply by receiving it with sin, which is spiritual uncleanness, upon his soul.

_On the contrary,_ Augustine says on the words, "If I had not come, and had not spoken to them, they would be without sin" (Tract. lx.x.xix in Joan.), that this is to be understood of the sin of unbelief, "in which all sins are comprised," and so the greatest of all sins appears to be, not this, but rather the sin of unbelief.

_I answer that,_ As stated in the Second Part (I-II, Q. 73, AA. 3, 6; II-II, Q. 73, A. 3), one sin can be said to be graver than another in two ways: first of all essentially, secondly accidentally.

Essentially, in regard to its species, which is taken from its object: and so a sin is greater according as that against which it is committed is greater. And since Christ's G.o.dhead is greater than His humanity, and His humanity greater than the sacraments of His humanity, hence it is that those are the gravest sins which are committed against the G.o.dhead, such as unbelief and blasphemy. The second degree of gravity is held by those sins which are committed against His humanity: hence it is written (Matt. 12:32): "Whosoever shall speak a word against the Son of Man, it shall be forgiven him; but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world nor in the world to come." In the third place come sins committed against the sacraments, which belong to Christ's humanity; and after these are the other sins committed against mere creatures.

Accidentally, one sin can be graver than another on the sinner's part. For example, the sin which is the result of ignorance or of weakness is lighter than one arising from contempt, or from sure knowledge; and the same reason holds good of other circ.u.mstances. And according to this, the above sin can be graver in some, as happens in them who from actual contempt and with consciousness of sin approach this sacrament: but in others it is less grave; for instance, in those who from fear of their sin being discovered, approach this sacrament with consciousness of sin.

So, then, it is evident that this sin is specifically graver than many others, yet it is not the greatest of all.

Reply Obj. 1: The sin of the unworthy recipient is compared to the sin of them who slew Christ, by way of similitude, because each is committed against Christ's body; but not according to the degree of the crime. Because the sin of Christ's slayers was much graver, first of all, because their sin was against Christ's body in its own species, while this sin is against it under sacramental species; secondly, because their sin came of the intent of injuring Christ, while this does not.

Reply Obj. 2: The sin of the fornicator receiving Christ's body is likened to Judas kissing Christ, as to the resemblance of the sin, because each outrages Christ with the sign of friendship. but not as to the extent of the sin, as was observed above (ad 1). And this resemblance in crime applies no less to other sinners than to fornicators: because by other mortal sins, sinners act against the charity of Christ, of which this sacrament is the sign, and all the more according as their sins are graver. But in a measure the sin of fornication makes one more unfit for receiving this sacrament, because thereby especially the spirit becomes enslaved by the flesh, which is a hindrance to the fervor of love required for this sacrament.

However, the hindrance to charity itself weighs more than the hindrance to its fervor. Hence the sin of unbelief, which fundamentally severs a man from the unity of the Church, simply speaking, makes him to be utterly unfit for receiving this sacrament; because it is the sacrament of the Church's unity, as stated above (Q. 61, A. 2). Hence the unbeliever who receives this sacrament sins more grievously than the believer who is in sin; and shows greater contempt towards Christ Who is in the sacrament, especially if he does not believe Christ to be truly in this sacrament; because, so far as lies in him, he lessens the holiness of the sacrament, and the power of Christ acting in it, and this is to despise the sacrament in itself. But the believer who receives the sacrament with consciousness of sin, by receiving it unworthily despises the sacrament, not in itself, but in its use. Hence the Apostle (1 Cor.

11:29) in a.s.signing the cause of this sin, says, "not discerning the body of the Lord," that is, not distinguishing it from other food: and this is what he does who disbelieves Christ's presence in this sacrament.

Reply Obj. 3: The man who would throw this sacrament into the mire would be guilty of more heinous sin than another approaching the sacrament fully conscious of mortal sin. First of all, because he would intend to outrage the sacrament, whereas the sinner receiving Christ's body unworthily has no such intent; secondly, because the sinner is capable of grace; hence he is more capable of receiving this sacrament than any irrational creature. Hence he would make a most revolting use of this sacrament who would throw it to dogs to eat, or fling it in the mire to be trodden upon.

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SIXTH ARTICLE [III, Q. 80, Art. 6]

Whether the Priest Ought to Deny the Body of Christ to the Sinner Seeking It?

Objection 1: It seems that the priest should deny the body of Christ to the sinner seeking it. For Christ's precept is not to be set aside for the sake of avoiding scandal or on account of infamy to anyone.

But (Matt. 7:6) our Lord gave this command: "Give not that which is holy to dogs." Now it is especially casting holy things to dogs to give this sacrament to sinners. Therefore, neither on account of avoiding scandal or infamy should this sacrament be administered to the sinner who asks for it.

Obj. 2: Further, one must choose the lesser of two evils. But it seems to be the lesser evil if the sinner incur infamy; or if an unconsecrated host be given to him; than for him to sin mortally by receiving the body of Christ. Consequently, it seems that the course to be adopted is either that the sinner seeking the body of Christ be exposed to infamy, or that an unconsecrated host be given to him.

Obj. 3: Further, the body of Christ is sometimes given to those suspected of crime in order to put them to proof. Because we read in the Decretals: "It often happens that thefts are perpetrated in monasteries of monks; wherefore we command that when the brethren have to exonerate themselves of such acts, that the abbot shall celebrate Ma.s.s, or someone else deputed by him, in the presence of the community; and so, when the Ma.s.s is over, all shall communicate under these words: 'May the body of Christ prove thee today.'" And further on: "If any evil deed be imputed to a bishop or priest, for each charge he must say Ma.s.s and communicate, and show that he is innocent of each act imputed." But secret sinners must not be disclosed, for, once the blush of shame is set aside, they will indulge the more in sin, as Augustine says (De Verbis. Dom.; cf.

Serm. lx.x.xii). Consequently, Christ's body is not to be given to occult sinners, even if they ask for it.

_On the contrary,_ on Ps. 21:30: "All the fat ones of the earth have eaten and have adored," Augustine says: "Let not the dispenser hinder the fat ones of the earth," i.e. sinners, "from eating at the table of the Lord."

_I answer that,_ A distinction must be made among sinners: some are secret; others are notorious, either from evidence of the fact, as public usurers, or public robbers, or from being denounced as evil men by some ecclesiastical or civil tribunal. Therefore Holy Communion ought not to be given to open sinners when they ask for it.

Hence Cyprian writes to someone (Ep. lxi): "You were so kind as to consider that I ought to be consulted regarding actors, and that magician who continues to practice his disgraceful arts among you; as to whether I thought that Holy Communion ought to be given to such with the other Christians. I think that it is beseeming neither the Divine majesty, nor Christian discipline, for the Church's modesty and honor to be defiled by such shameful and infamous contagion."

But if they be not open sinners, but occult, the Holy Communion should not be denied them if they ask for it. For since every Christian, from the fact that he is baptized, is admitted to the Lord's table, he may not be robbed of his right, except from some open cause. Hence on 1 Cor. 5:11, "If he who is called a brother among you," etc., Augustine's gloss remarks: "We cannot inhibit any person from Communion, except he has openly confessed, or has been named and convicted by some ecclesiastical or lay tribunal."

Nevertheless a priest who has knowledge of the crime can privately warn the secret sinner, or warn all openly in public, from approaching the Lord's table, until they have repented of their sins and have been reconciled to the Church; because after repentance and reconciliation, Communion must not be refused even to public sinners, especially in the hour of death. Hence in the (3rd) Council of Carthage (Can. x.x.xv) we read: "Reconciliation is not to be denied to stage-players or actors, or others of the sort, or to apostates, after their conversion to G.o.d."

Reply Obj. 1: Holy things are forbidden to be given to dogs, that is, to notorious sinners: whereas hidden deeds may not be published, but are to be left to the Divine judgment.

Reply Obj. 2: Although it is worse for the secret sinner to sin mortally in taking the body of Christ, rather than be defamed, nevertheless for the priest administering the body of Christ it is worse to commit mortal sin by unjustly defaming the hidden sinner than that the sinner should sin mortally; because no one ought to commit mortal sin in order to keep another out of mortal sin. Hence Augustine says (Quaest. super Gen. 42): "It is a most dangerous exchange, for us to do evil lest another perpetrate a greater evil."

But the secret sinner ought rather to prefer infamy than approach the Lord's table unworthily.

Yet by no means should an unconsecrated host be given in place of a consecrated one; because the priest by so doing, so far as he is concerned, makes others, either the bystanders or the communicant, commit idolatry by believing that it is a consecrated host; because, as Augustine says on Ps. 98:5: "Let no one eat Christ's flesh, except he first adore it." Hence in the Decretals (Extra, De Celeb. Miss., Ch. De Homine) it is said: "Although he who reputes himself unworthy of the Sacrament, through consciousness of his sin, sins gravely, if he receive; still he seems to offend more deeply who deceitfully has presumed to simulate it."

Reply Obj. 3: Those decrees were abolished by contrary enactments of Roman Pontiffs: because Pope Stephen V writes as follows: "The Sacred Canons do not allow of a confession being extorted from any person by trial made by burning iron or boiling water; it belongs to our government to judge of public crimes committed, and that by means of confession made spontaneously, or by proof of witnesses: but private and unknown crimes are to be left to Him Who alone knows the hearts of the sons of men." And the same is found in the Decretals (Extra, De Purgationibus, Ch. Ex tuarum). Because in all such practices there seems to be a tempting of G.o.d; hence such things cannot be done without sin. And it would seem graver still if anyone were to incur judgment of death through this sacrament, which was inst.i.tuted as a means of salvation. Consequently, the body of Christ should never be given to anyone suspected of crime, as by way of examination.

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SEVENTH ARTICLE [III, Q. 80, Art. 7]

Whether the Seminal Loss That Occurs During Sleep Hinders Anyone from Receiving This Sacrament?

Objection 1: It seems that seminal loss does not hinder anyone from receiving the body of Christ: because no one is prevented from receiving the body of Christ except on account of sin. But seminal loss happens without sin: for Augustine says (Gen. ad lit. xii) that "the same image that comes into the mind of a speaker may present itself to the mind of the sleeper, so that the latter be unable to distinguish the image from the reality, and is moved carnally and with the result that usually follows such motions; and there is as little sin in this as there is in speaking and therefore thinking about such things." Consequently these motions do not prevent one from receiving this sacrament.

Obj. 2: Further, Gregory says in a Letter to Augustine, Bishop of the English (Regist. xi): "Those who pay the debt of marriage not from l.u.s.t, but from desire to have children, should be left to their own judgment, as to whether they should enter the church and receive the mystery of our Lord's body, after such intercourse: because they ought not to be forbidden from receiving it, since they have pa.s.sed through the fire unscorched."

From this it is evident that seminal loss even of one awake, if it be without sin, is no hindrance to receiving the body of Christ.

Consequently, much less is it in the case of one asleep.

Obj. 3: Further, these movements of the flesh seem to bring with them only bodily uncleanness. But there are other bodily defilements which according to the Law forbade entrance into the holy places, yet which under the New Law do not prevent receiving this sacrament: as, for instance, in the case of a woman after child-birth, or in her periods, or suffering from issue of blood, as Gregory writes to Augustine, Bishop of the English (Regist. xi). Therefore it seems that neither do these movements of the flesh hinder a man from receiving this sacrament.

Obj. 4: Further, venial sin is no hindrance to receiving the sacrament, nor is mortal sin after repentance. But even supposing that seminal loss arises from some foregoing sin, whether of intemperance, or of bad thoughts, for the most part such sin is venial; and if occasionally it be mortal, a man may repent of it by morning and confess it. Consequently, it seems that he ought not to be prevented from receiving this sacrament.

Obj. 5: Further, a sin against the Fifth Commandment is greater than a sin against the Sixth. But if a man dream that he has broken the Fifth or Seventh or any other Commandment, he is not on that account debarred from receiving this sacrament. Therefore it seems that much less should he be debarred through defilement resulting from a dream against the Sixth Commandment.

_On the contrary,_ It is written (Lev. 15:16): "The man from whom the seed of copulation goeth out ... shall be unclean until evening."

But for the unclean there is no approaching to the sacraments.

Therefore, it seems that owing to such defilement of the flesh a man is debarred from taking this which is the greatest of the sacraments.

_I answer that,_ There are two things to be weighed regarding the aforesaid movements: one on account of which they necessarily prevent a man from receiving this sacrament; the other, on account of which they do so, not of necessity, but from a sense of propriety.

Mortal sin alone necessarily prevents anyone from partaking of this sacrament: and although these movements during sleep, considered in themselves, cannot be a mortal sin, nevertheless, owing to their cause, they [sometimes] have mortal sin connected with them; which cause, therefore, must be investigated. Sometimes they are due to an external spiritual cause, viz. the deception of the demons, who can stir up phantasms, as was stated in the First Part (I, Q. 111, A. 3), through the apparition of which, these movements occasionally follow.

Sometimes they are due to an internal spiritual cause, such as previous thoughts. At other times they arise from some internal corporeal cause, as from abundance or weakness of nature, or even from surfeit of meat or drink. Now every one of these three causes can be without sin at all, or else with venial sin, or with mortal sin. If it be without sin, or with venial sin, it does not necessarily prevent the receiving of this sacrament, so as to make a man guilty of the body and blood of the Lord: but should it be with mortal sin, it prevents it of necessity.

For such illusions on the part of demons sometimes come from one's not striving to receive fervently; and this can be either a mortal or a venial sin. At other times it is due to malice alone on the part of the demons who wish to keep men from receiving this sacrament. So we read in the Conferences of the Fathers (Ca.s.sian, Collat. xxii) that when a certain one always suffered thus on those feast-days on which he had to receive Communion, his superiors, discovering that there was no fault on his part, ruled that he was not to refrain from communicating on that account, and the demoniacal illusion ceased.