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FREQUENT

said on both sides (Ep. liv in P. L., XXXIII, 200 sqq.)- Good Christians still communicated once a week, down to the time of Charlemagne, but after the break-up of his empire this custom came to an end. St. Bede bears witness to the Roman practice of com- municating on .Sundays and on the feasts of the Apostles and ilartvrs, and laments the rarity of recep- tion in England (Ep. ad Egb. in P. L., XCIV, 665).

Strange to say, it was in the Middle Ages, "the Ages of Faith"," that Communion was less frequent than at any other period of the Church's histor>-. The Fourth Lateran Council compelled the faithful, under pain of excommunication, to receive at least once a year (c. Omnis utriusque sexus). The Poor Clares, by rule, commimicated six times a year; the Dominicanesses, fifteen times; the Third Order of St. Dominic, four times. Even saints received rarely: St. Louis six times a year, St. Elizabeth only three times. The teaching of the great theologians, how- ever, was all on the side of frequent, and to some ex- tent daily, Communion [Peter Lombard, IV Sent., dist. xii, n. 8; St. Thomas, Summa Theol., Ill, Q. Ixxx, a. 10; St. Bonaventure, In IV Sent., dist. xii, punct. ii, a. 2, q. 2; see Dalgau-ns, "The Holy Com- munion" (Dublin) part III, chap. i]. Various re- formers, Tauler, St. Catherine of Siena, St. Vmcent Ferrer, and Savonarola, advocated, and in many instances brought about, a return to frequent re- ception. The Council of Trent expressed a wish "that at each Mass the faithful who are present, should communicate" (Sess. XXII, chap. vi). And the Catechism of the council says: "Let not the faithful deem it enough to receive the Body of the Lord once a year only; but let them judge that Com- munion ought to be more frequent; but whether it be more expedient that it should be monthly, weekly, or daily, can be decided by no fixed universal rule" (pt. II, c. iv, n. 58). As might be expected, the disciples of'St. Ignatius and St. Philip carried on the work of advocating frequent Communion. \\'ith the revival of this practice came the renewal of the discussion as to the advisability of daily Communion. While all in theory admitted that daily reception was good, they differed as to the conditions required.

The Congregation of the Council (1587) forbade any general restriction, and ordered that no one should be repelled from the Sacred Banquet, even if he ap- proached daily. In 1G4.3, Arnauld's "Frequent Com- munion" appeared, in which he required, for worthy reception, severe penance for past sins and most pure love of God. The Congregation of the Council was once more appealed to, and decided (1679) that though universal daily Communion was not advisable, no one should be repelled, even if he approached daily; parish priests and confessors should decide how often, but they should take care that all scandal and irrever- ence should be avoided (see Denzinger, " Enchiridion ", 10th ed., n. 1148). In 1690. Arnauld's conditions were condemned. In spite of these decisions, the re- ception of Holy Communion became less and less frequent, owing to the spread of rigid Jansenistic opinions, and this rigour lasted almost into our own day. The older and better tradition was, however, preserved by some writers and preachers, notably F^nelon and St. Alphonsus, and, with the spread of devotion to the Sacred Heart, it gradually became once more the rule. Difficulty, however, was raised regarding daily Communion. This practice, too, was warmly recommended by Pius IX and Leo XIII, and finally received official approval from Pius X.

ILPractice. — (a) The rules for frequent and daily Communion are laid down l>y the decree of the ( 'oiigre- gation of the Council "Sacra Tridentina Synodus" (20 Dec, 1905). (1) " Frequent and daily ( 'ommunion . . . should be open to all the faithful, of whatever rank and condition of life ; so that no one who is in the state of grace, and who approaches the holy table with

a right and devout intention, can be lawfully hindered therefrom." (2) "A right intention consists in this: that he who approaches the Holy Table should do so, not out of routine, or vainglory, or human respect, but for the purpose of pleasing God, or being more closely united with Him by charity, and of seeking this Divine remedj- for his weaknesses and defects". Rule 3 declares that "it is sufficient that they (the daily communicants) be free from mortal sin, with the purpose of never sinning in future", and Rule 4 en- joins that "care is to be taken that Holy Communion be preceded by serious preparation and followed by a suitable thanksgiving, according to each one's strength, circumstances, and duties ". " Parish priests, confessors, and preachers are frequently and with great zeal to exhort the faithful to this devout and salutary practice" (Rule 6); two rules (7 and 8) refer to the daily Communion in religious com- munities and Catholic institutions of all kinds; and the last rule (9) forbids any further controversy on the subject.

(b) Acts and Decrees of Pius X on frequent and daily Communion. — For two years these decrees or pro- nouncements foUow one another in theorder indicated here.

30 May, 1905. — On the eve of the Eucharistic Con- gress in "Rome, Pius X indulgenced the "Prayer for the diffusion of the pious custom of daily Communion", which was pubhshed and distributed on the last day of the Congress.

4 June, 1905.— The Holy Father, presiding at the closing of the Congress in" Rome, said: "I beg and implore of vou all to urge the faithful to approach that Divine Sacrament. And I speak especially to you, my dear sons in the priesthood, in oriler that Jesus, the treasure of all the treasures of Paradise, the great- est and most precious of all the possessions of our poor desolate humanity, may not be abandoned in a man- ner so insulting and so ungrateful."

The decree of 20 December, 1905, has akeady been summarized.

25 Feb., 1906. — To gain the plenary indulgence, granted to those who communicate five times weekly, it is not necessarv to go to confession every week, every fortnight, o"r every month; even less frequent recurrence will do. No "definite interval is given.

11 August, 1906.— The papal Brief "Romanorum Pontificiim" grants indulgences and unusual privileges to the Sacramental League of the Eucharist, which has for its object the inducement of the faithful to adopt the practice of dailv or frequent Communion. By a singular favour, all "confessors inscribed in this League are urged to exhort their penitents to receive daily, or almost daily, to obtain a plenary indulgence once a week.

15 Sept., 1906. — It was explained, on this date, that the decree of 20 Dec, 1905, applies not merely to adults and the vouth of both sexes, but also to children so soon as thev'have received their first Communion in accordance -with the rules of the Roman Catechism, that is to say, as soon as they manifest sufficient dis- cretion. , ., ,

7 Dec, 1906. — Sick persons bed-ndden for one month, without some hope of prompt recovery, may receive Holv Eucharist, even though they may have broken thefr fast after midnight, by drinking some- thing, as, for instance, chocolate, tapioca, semolina, or bread soup, which are drink in the sense of the decree. This mav be repeated once or twice a week, if the Blessed Sacrament is kept in the house; otherwise, once or twice a month.

25 March, 1907. — The hierarchy are urged to secure that there be held each year, in the cathedral church, a special Triduum for the purpose of exhorting the people to practise frequent Communion. In parish churches one day will suffice. Indulgences are granted for these exercises.