Volume II, Treatise VIII, Chapter IV

That We Must Approach Holy Communion with Great Purity of Soul, not Only in Regard to Mortal Sins, but Even to the Least Venial Faults

In what follows, I shall treat chiefly of three things. First, of the disposition required to approach worthily the holy Eucharist; secondly, of what we are to do after we have received it, and what thanksgiving we ought to make; thirdly, of the fruit we ought to reap from it. First, as to what regards the disposition or preparation; I say that a greater preparation is required in this, than in all the other sacraments; because the more excellent the sacraments are, the more holy and exact ought the disposition be for receiving them. For there are some of the sacraments that one may worthily receive, without bringing any other disposition than a true repentance. But the excellency and dignity of this sacrament is so great, because God himself is contained thercin, that besides the disposition I now mentioned, it requires also that of confession, when we have committed any mortal sin. So that contrition is not sufficient, in order to approach it worthily, but we ‘must previously go to confession, as the council of Trent has decided this point, resting upon these words of the apostle, ‘ Let each one prove himself, aud so let him eat of this bread and drink of this chalice.” (1 Corinthians 11:28) For the sense which the council gives to these words is, that this proof ought to be made by means of an examen, and at the tribunal of confession; so that the preparation of confession, when one has committed any mortal sin, is of obligation to all Christians, under pain of mortal sin; and at the same time, it suffices for receiving the grace of the sacrament.

But however, true it is, that venial sins, and generally all that are not mortal, do not cause us to lose it, and that he who approaches this sacrament in this state, fails not to receive “an augmentation of grace,” as divines call it; yet it is certain, that he loses that abundance of grace and spiritual gifts, which those receive, who approach it with more purity and devotion. For, though venial sins do not extinguish charity in us; yet they cause a great languishing in our fervour and devotion, which are the most proper dispositions to receive worthily the body of Jesus Christ. So that if we desire to participate of that abundance of grace, which those enjoy who receive it with extreme purity, we must be free not only from all spots of mortal sin, but also from the stains of venial sin. Jesus Christ has himself given us an example of this disposition, by washing the feet of his apostles before he communicated them, teaching us hereby, says St. Bernard, that approaching this divine sacrament, we ought not only to be washed and purified from all — mortal, but also from venial sins, which are represented by the dust which sticks to our feet.

St. Denis goes yet farther, and says that Jesus Christ, by this example, requires that we should be washed not only from venial sins, but also from the least imperfections. This sacrament, he says, “requires an extreme purity of mind;” and he relates upon this subject the ceremony, which the priest uses at mass, in washing his hands before he offers this adorable sacrifice. For it is to be noted, says he, that he does not wash his whole hands, but only the tips of his fingers, to teach us, that we ought to cleanse ourselves, even from the least bad thoughts and imperfections, when we approach the sacrament of the altar. If Nabuchodnosor required that they should make choice of beautiful youths, “who had not the least defect,” (Daniel 1:4), and who were to be nourished with the same meat that was served at his own table; how far greater purity is required in us, when we approach this divine table? Ia fine, it is the bread of angels we here eat, and therefore we ought to eat it with angelical purity.

Peter of Cluny relates that a German priest, who always had led a very exemplary life, happened to fall into a sin of impurity, and having thereby gained a very bad habit, he ceased not, however to continue all that time to say mass, still adding crime to crime, as it happens to some, who having for a long time lived well, fall shamefully; and not daring, out of pride, to confess themselves of it, out of pride also continue still the ordinary communions, for fear of losing that good opinion, people had before of them. God, notwithstanding, had compassion of this miserable man, chastising him in such manner, as made him open his eyes: and this happened in time of his communion; for whilst he held the body of Jesus Christ between his fingers, the host vanished on a sudden, as the blood did also which was in the chalice, as he was raising it to his mouth; so that he remained that day without communion, very much astonished at what had passed. ‘The like happened to him two other times also, when he endeavoured to say mass, to try whether God would give him the same marks of indignation as he had given him at the first; and hereby perceiving how enormous his sins were, and how much the anger of God was incensed against him, all bathed in tears, he went and cast himself at his bishop’s feet, stated to him what had happened, confessed his sins to him, with great marks of sorrow; and having received a penance for them, which obliged him to many sharp disciplines and other austerities, he faithfully accomplished them all, and in the meanwhile, abstained from saying mass, till the bishop, judging that he had sufficiently satisfied the divine justice for his sins, gave him permission to celebrate. And the first time he went again to say mass, there happened another very miraculous thing to him; it was, that after he had said the greater part of it, with many sighs and tears, and when he was on the point of communicating, on a sudden the three hosts which before had disappeared, by reason of his unworthiness, came back upon the paten; and the same quantity of blood, which had also disappeared, came back into the chalice; whereby God would let him know by so miraculous a sign as this, that his sins were entirely pardoned. He received this mark of the infinite mercy of God with a very deep sense of gratitude, and full of a holy joy, he consumed all the hosts, and ever after lived in very great purity of life. Peter of Cluny says, that the bishop of Clairmont related this story to him in the presence of very many persons. Casarius also in his dialogues mentions another very like

unto this. —_—@—_—-

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