Thomas Aquinas, Summa Theologiae

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 2.2, 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.

Articulus 8

Argumentum 1

Ad octavum sic proceditur. Videtur quod cibus vel potus praeassumptus non impediat sumptionem huius sacramenti.

Hoc enim sacramentum est a domino institutum in cena.

Sed dominus, postquam cenavit, hoc sacramentum discipulis tradidit, sicut patet Luc. XXII et I Cor. XI.

Ergo videtur quod etiam post alios cibos assumptos nos debeamus sumere hoc sacramentum.

Argumentum 2

Praeterea, I Cor. XI dicitur, cum convenitis ad manducandum, scilicet corpus domini, invicem expectate, si quis autem esurit, domi manducet.

Et ita videtur quod, postquam aliquis domi manducavit, possit in ecclesia corpus christi manducare.

Argumentum 3

Praeterea, in Concilio carthaginensi legitur, et habetur de consecr., dist. I, sacramenta altaris non nisi a ieiunis hominibus celebrentur, excepto uno die anniversario quo cena domini celebratur.

Ergo saltem illo die potest corpus christi aliquis post alios cibos sumere.

Argumentum 4

Praeterea, sumptio aquae vel medicinae, vel alterius cibi vel potus in minima quantitate, vel etiam reliquiarum cibi in ore remanentium, neque ieiunium ecclesiae solvit, neque sobrietatem tollit, quae exigitur ad hoc quod aliquis reverenter hoc sacramentum sumat. Ergo per praedicta non impeditur aliquis a sumptione huius sacramenti.

Argumentum 5

Praeterea, quidam de nocte profunda comedunt aut bibunt, aut forte totam noctem insomnem ducentes, de mane percipiunt sacra mysteria, nondum plene digesti. Minus autem impediretur sobrietas hominis si in mane parum comederet, et postea circa nonam sumeret hoc sacramentum, cum etiam sit quandoque maior distantia temporis.

Ergo videtur quod talis cibi praeassumptio non impediat hominem ab hoc sacramento.

Argumentum 6

Praeterea, non minor reverentia debetur huic sacramento iam sumpto quam ante sumptionem. Sed, sumpto sacramento, licet cibum aut potum sumere. Ergo et ante sumptionem.

Sed Contra

Sed contra est quod Augustinus dicit, in libro responsionum ad Ianuarium, placuit spiritui sancto ut, in honorem tanti sacramenti, prius in os christiani dominicum corpus intraret quam ceteri cibi.

Corpus

Respondeo dicendum quod aliquid impedit sumptionem huius sacramenti dupliciter. Uno modo, secundum se, sicut peccatum mortale, quod habet repugnantiam ad significatum huius sacramenti, ut supra dictum est.

Alio modo, propter prohibitionem ecclesiae.

Et sic impeditur aliquis a sumptione huius sacramenti post cibum vel potum assumptum, triplici ratione.

Primo quidem, sicut Augustinus dicit, in honorem huius sacramenti, ut scilicet in os hominis intret nondum aliquo cibo vel potu infectum. Secundo, propter significationem, ut scilicet detur intelligi quod christus, qui est res huius sacramenti, et caritas eius, debet primo fundari in cordibus nostris; secundum illud Matth. VI, primo quaerite regnum dei.

Tertio, propter periculum vomitus et ebrietatis, quae quandoque contingunt ex hoc quod homines inordinate cibis utuntur, sicut et apostolus dicit, I Cor. XI, alius quidem esurit, alius vero ebrius est.

Ab hac tamen generali regula excipiuntur infirmi, qui statim communicandi sunt, etiam post cibum, si de eorum periculo dubitetur ne sine communione decedant, quia necessitas legem non habet.

Unde dicitur de consecr., dist. II, presbyter infirmum statim communicet, ne sine communione moriatur.

Ad 1

Ad primum ergo dicendum quod, sicut Augustinus in eodem libro dicit, neque, quia post cibum dominus dedit, propterea pransi aut cenati fratres ad hoc sacramentum accipiendum convenire debeant, aut mensis suis miscere, sicut faciebant quos apostolus arguit et emendat. Namque salvator, quo vehementius commendaret mysterii illius altitudinem, ultimum hoc voluit infigere cordibus et memoriae discipulorum. Et ideo non praecepit ut deinceps tali ordine sumeretur, ut apostolis, per quos ecclesias dispositurus erat, servaret hunc locum.

Ad 2

Ad secundum dicendum quod illud verbum in Glossa sic exponitur, si quis esurit, et impatiens non vult expectare alios, manducet domi suos cibos, idest, pane terreno pascatur, nec post eucharistiam sumat.

Ad 3

Ad tertium dicendum quod capitulum illud loquitur secundum consuetudinem aliquando apud aliquos observatam, ut, in repraesentationem dominicae cenae, illo die a non ieiunis corpus christi sumeretur. Sed nunc hoc est abrogatum.

Nam, sicut Augustinus in libro praedicto dicit, per universum orbem mos iste servatur, ut scilicet corpus christi a ieiunis sumatur.

Ad 4

Ad quartum dicendum quod, sicut in secunda parte habitum est, duplex est ieiunium. Primum est ieiunium naturae, quod importat privationem cuiuscumque praeassumpti per modum cibi vel potus.

Et tale ieiunium requiritur ad hoc sacramentum, propter praedicta.

Et ideo neque post assumptionem aquae vel alterius cibi aut potus vel etiam medicinae, in quantumcumque parva quantitate, licet accipere hoc sacramentum. Nec refert utrum aliquid huiusmodi nutriat vel non nutriat, aut per se aut cum aliis, dummodo sumatur per modum cibi vel potus. Reliquiae tamen cibi remanentes in ore, si casualiter transglutiantur, non impediunt sumptionem huius sacramenti, quia non traiiciuntur per modum cibi, sed per modum salivae. Et eadem ratio est de reliquiis aquae vel vini quibus os abluitur, dummodo traiiciantur non in magna quantitate, sed permixtae salivae, quod vitari non potest. Aliud autem est ieiunium ecclesiae, quod instituitur ad carnis macerationem.

Et tale ieiunium per praedicta non impeditur, quia praedicta non multum nutriunt, sed magis ad alterandum sumuntur.

Ad 5

Ad quintum dicendum quod, cum dicitur, hoc sacramentum prius quam alii cibi debet mitti in os christiani, non est intelligendum absolute respectu totius temporis, alioquin qui semel comedisset et bibisset, nunquam postea posset hoc sacramentum accipere.

Sed est intelligendum quantum ad eundem diem.

Et licet principium diei secundum diversos diversimode sumatur, nam quidam a meridie, quidam ab occasu, quidam a media nocte, quidam ab ortu solis diem incipiunt; ecclesia tamen, secundum Romanos, diem a media nocte incipit. Et ideo, si post mediam noctem aliquis sumpserit aliquid per modum cibi vel potus, non potest eadem die hoc sumere sacramentum, potest vero si ante mediam noctem. Nec refert utrum post cibum vel potum dormierit, aut etiam digestus sit, quantum ad rationem praecepti. Refert autem quantum ad perturbationem mentis quam patiuntur homines propter insomnietatem vel indigestionem, ex quibus si mens multum perturbetur, homo redditur ineptus ad sumptionem huius sacramenti.

Ad 6

Ad sextum dicendum quod maxima devotio requiritur in ipsa sumptione sacramenti, quia tunc percipitur sacramenti effectus.

Quae quidem devotio magis impeditur per praecedentia quam per sequentia. Et ideo magis est institutum quod homines ieiunent ante sumptionem huius sacramenti quam post. Debet tamen esse aliqua mora inter sumptionem huius sacramenti et reliquos cibos.

Unde et in Missa oratio gratiarum actionis post communionem dicitur; et communicantes etiam suas privatas orationes dicunt.

Secundum tamen antiquos canones statutum fuit a Papa clemente, ut habetur de consecr., dist. II, si mane dominica portio editur, usque ad sextam ieiunent ministri qui eam sumpserunt, et si tertia vel quarta acceperint, ieiunent usque ad vesperum.

Antiquitus enim rarius Missarum solemnia celebrabantur, et cum maiori praeparatione. Nunc autem, quia oportet frequentius sacra mysteria celebrare, non posset de facili observari.

Et ideo per contrariam consuetudinem est abrogatum.