Of the Cleanness and Purity, Not Only from Mortal Sins, but Also from Venial Sins and Imperfections, with Which We Should Approach Holy Communion

WE will speak of three chief things: first, of the disposition and preparation required to approach and receive this Divine Sacrament; secondly, of what we ought to do after receiving it and of what our thanksgiving should be; thirdly, of the fruit and profit which we should gather from Holy Communion. And to begin with the first, the disposition and preparation required for this are much greater than what is required for the other sacraments; since the greater the excellence of sacraments, the greater the preparation and purity needed to receive them. Thus some sacraments there are for the worthy reception of which it is enough to have sorrow and true repentance for our sins, without its being necessary to go to confession; but this Divine Sacrament is of such dignity and excellence, on account of God Himself being contained in it, that over and above what has been said it requires another sacrament by way of disposition, which is the sacrament of confession, when there has been any mortal sin going before. Thus it is not enough to approach with sorrow and contrition, but confession must precede, as has been ruled by the Council of Trent (Sess. xiii. Cap. 7), according to the saying of the Apostle St. Paul: Let a man prove himself, and so eat of this bread and drink of this chalice (I Cor. xi. 28). The Council of Trent thus explains these words, that it is necessary for a man to come proved and examined by the examination and judgment of confession. This disposition and preparation is necessary for all Christians, under pain of mortal sin; and it is disposition enough to receive grace in the Sacrament.

But though it is true that for venial sins and other faults and imperfections not amounting to mortal sin, a man does not entirely lose the fruit of this Most Holy Sacrament, but receives an increase of grace, as theologians say; yet he does lose that copious and abundant fruit of graces and virtues and other admirable effects which the Sacrament is apt to work in purer and more devout souls. For, though venial sins do not extinguish charity, they deaden fervor and diminish that devotion which is the most proper disposition required for this Divine Sacrament. And thus, if we wish to have a share in that abundant fruit which they are wont to enjoy who come to Communion as they ought, it is necessary to come pure, not only from mortal sins, but also from venial sins. Jesus Christ Himself taught us this disposition by the example He gave of washing the feet of His disciples before giving them Communion, giving us to understand, as St. Bernard says, the cleanness and purity with which we ought to approach this Most Holy Sacrament, cleanness not only from mortal sins, but also from venial sins, which are the dust that is wont to gather on the feet. St. Denis the Areopagite says that by giving us this example of washing their feet our Lord requires extreme cleanness, not only from venial sins, but also from other faults and imperfections. He brings in to this purpose the ceremony that the Church practises in the Mass, of the priest washing his hands before offering the Holy Sacrifice. He well observes that he does not wash his whole hands, but only the tips of his fingers, to signify that we should not only be free from grievous sins, but also from lighter sins and from faults and imperfections. If Nabuchodonosor commanded that they should choose out children in whom there was no blemish (Dan. i. 4), pure, clean, and beautiful, to give them of the delicacies of his table and nourish them of the same, how much greater reason must there be that, to approach this divine and royal table, we should come with great cleanness and purity! In short, it is the bread of angels, and we should approach it with the purity of angels.

Peter of Cluny tells of a priest, in that part of Germany which is called Thuringia, that, whereas he had at first been a man of good and holy life, he came afterwards to fall miserably into a certain sin of impurity; and then adding sin to sin he dared to approach the altar and say Mass without amendment or confession—a usual mistake of some who, having led a good life, then when something shameful befalls them dare not confess it, nor yet give over Communion, not to lose the good opinion and credit they had before, pride so blinding them. God was pleased to chastise him affectionately as a father by doing something to open his eyes. It was this. At the time of receiving, holding Christ in his hands, the host disappeared from them, and in like manner the blood disappeared from the chalice, leaving the priest that day without Communion and not a little terrified. The same thing happened to him two other times on which he was minded to come again and say Mass, to see whether the Lord would give him the same token of indignation against him as before. Thereupon he recognized how great were his sins and with what good ground the anger of God was roused against him. His eyes filled with tears, he went to throw himself at the feet of his bishop, and with great sentiments of grief related to him what had happened, confessed and received at his hands the penance that he deserved in the way of fasts, disciplines, and other austerities, wherein he occupied himself a long time without daring to come back to celebrate, until his prelate and pastor came to command or give him leave to do so when it seemed that he had made sufficient satisfaction to God for his sins. Then a marvel came about at the first Mass that he said. After having said the greater part of it with extreme compunction and tears, as he was going to receive, suddenly there appeared to him overhead the three hosts which for his unworthiness had formerly disappeared; and in the chalice he found all that corresponding quantity of blood; by this so evident token the Lord wished to show him that his sins were forgiven. He was full of gratitude for this mercy of the Lord, and with much joy received likewise the three hosts, and from that time forth persevered in a very perfect life. Such is the story, says Peter of Cluny, that the bishop of Clermont related to him in presence of a large company. Caesarius in his Dialogues recounts another instance not unlike it.