HEADING II
ON HOLY COMMUNION
§ 1. - HOW TO HAVE FREQUENT COMMUNION
In Confession, there is first the union of the soul with God: in Communion, there is perfect union; priestly ministry then has to aim at this. And this appears more true and duty-bound: after the recent dispositions of the Holy See:1 if the efficacy of Communion on the individual, domestic and social life: if the ardent desires of the Sacred Heart of Jesus Christ were taken into consideration.
Many are the means; I point out but the principal ones: true zeal for the welfare of souls and love for Jesus in the Blessed Sacrament shall make one find others.
1. Prayer, by reciting and letting other pious persons or all the people recite at Mass or during solemn adoration, the Prayer for the propagation of the pious practice of daily communion, given indulgences by Pius X.2
2. Diligent study of the papal and episcopal documents regarding Communion.
3. Become members of the Eucharistic League and join the priest-adorers.
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4. Working from the pulpit: by often preaching on Eucharistic themes, taking opportunity from the Gospel and from many other occasions; by explaining clearly the dispositions required for daily and frequent communion; by taking advantage of special occasions on like feasts, months, novenas; to invite the people, same as what is said about confession: while remembering that theory is not of much help since they do not have any other fruit than to bring esteem to the preacher, without concluding with one general and solemn communion: it is the sign of little effectiveness...
Among the sermons that promote frequent communion, we have: a) The forty-hour devotion, if directed towards a general Communion: b) the Eucharistic Triduums, if held in their exact format: that is two sermons a day: meditation in the morning and instruction in the evening: closed with general Communion. These were expressly recommended by the Pope. Where they were held, one truly saw most consoling fruits: in a countryside neighborhood, for example, it helped to establish frequent Communion so that if, before, there were but three communions a week, now there are about 80. It would be most beneficial, for the first time, to direct it towards the establishment of the monthly hour of adoration. Once in a while, the faithful would be so much helped when exhorted to go to Communion on their birthdays.
5. Working from the confessional. - a) With assiduousness to it, as what was said above; b) through questions: for example: How many times do they go to communion. Why not more. What were the causes? Could these be removed, through admonitions, by insisting that they went?
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If they were impeded for some days, do they know they could go back as soon as they are free, for example, on the following Sunday? See to it that every person could often go to communion, although they may be sinful...by making use of those activities that women can use for their families.
6. In all ways: making going to communion easy, either by celebrating [Mass] on the altar of the Most Blessed Sacrament instead, or by bringing along hosts when one celebrates elsewhere, or by celebrating Mass at established known and convenient hours, or by opening the church on time; by promoting in all manners the Eucharistic devotion; by procuring also the exterior solemnities through decorations, music, fresh flowers, especially on the occasion of general communions and of hours of adoration... Furthermore, they could make use of all the means already mentioned above while speaking of the frequent reception of the Sacrament of Confession.
7. Through the press, by seeing to the wide diffusion of booklets or practical, simple, penetrating, attractive pamphlets, regarding the Eucharistic devotion and especially of Communion. Such diffusion could be done in a special manner after the Eucharistic Triduums or after General Communions.
8. Finally with sick persons: there are decrees making communion easy for them: but here it is enough to note that it is most important to introduce the practice of bringing Viaticum on time: and repeating more often the Holy Communion.
Since the Pope wants Holy Communion for children who have reached the age of discretion, perhaps one could infer that Communion ought to be made easy also for those who are retarded. Also for these, much were required in the past as with children.
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N.B. The custom in many parishes is very good: to do statistics of Communion received every year, in order to have a certain comparison from year to year.
It is also very useful to record the names of those who habitually do not accomplish the Easter obligation and to study all the ways to reduce their number each year. I know of two parish priests who are models of this deed: the first succeeded to reduce such number from eighty-five to twelve, hoping as well to see it diminish even more.
§ 2. - LEAGUE FOR FREQUENT COMMUNION3
Importance. - From the very aim of the league, it is clear: union of priests, to execute in all means possible for priestly zeal (from the confessional, pulpit, visits, catechism classes, etc.) the decree of the Pope on frequent Communion among the sick, the adult, the youth.
Practice. - The priest has no duty more serious than this: to see to it that souls are truly Christian, that is, united with Jesus Christ, alive with the life of Jesus Christ. All the other works of zeal are means for this: he who does not work towards this goal is not a priest, whatever people might say. Now, where do souls get united with Jesus Christ? Especially in the Sacraments of Confession and of Communion, more frequently are these received, better is the soul united with Jesus Christ on earth in order to be finally united with Him in Heaven. Hence, the Priest has no duty more serious than to attract souls to the Eucharist. Therefore, to enter into the spirit of this league is not something one can freely do or not, but is a serious obligation. Then the Pope also desires that one joined as well this association
(Inquire from Fr. Poletti,4 as referred to above.)
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All the related obligations we already have as priests; one, however, enjoys numerous spiritual privileges when enrolled.
It is an affiliation to the Aggregation among Priest Adorers.5
§ 3. - EUCHARISTIC EDUCATION OF CHILDREN
To reinvigorate forests, there ought to be new plantings. To reinvigorate and renew our society turned old, Pius X, with his decrees on Communion of children, prepares the heart of generations in whom shall be circulated since infancy a generous and pure blood, a blood mixed with the Divine Blood through frequent participation at the Eucharistic Table. It is true that it is especially the children who have to have the habit of frequent communion: because Pius X6 had special concern of them, because it is much easier to obtain the goal with them, because against them the world, the flesh and the devil prepare the most terrible attacks.
First Communion. - I am transcribing the points of consideration and the wishes expressed during the first Eucharistic Meeting in Alba7 (1911) with few additions:
Considering the very great importance that the First Communion has in the life of the Christian and how convenient it is that children approached this fountain of purity as soon as they can and before they lose the candor of their innocence, we greatly hope:
1. That the parish priests, the priest and the confessors exert all their zeal and all their influence so that the desire and the will of the Pope regarding the definition of the age of First Communion be observed; that the children
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may have three preparations: the remote, to be done by mothers at home and by the priest or those who stand for them at catechism classes, through study and explanations: the proximate, with suitable short sermons, for example, a triduum and confession: the immediate, by helping them to recite the acts of preparation and thanksgiving.
For this purpose, we must insist that in accordance with the norms of the decree, the obligation to prepare and to come for Communion of the children falls in the first place on the parents; more so: that the children could be privately received in Communion, as soon as they are capable.
2. That in every parish, whatever is the number of the new communicants, a special celebration be held for the First Communion. That if, being very few, it ought to be held with other children, at least special places are given to the first communicants or at least they are given special distinction.
3. That this feast, as much as possible, be a feast of the entire parish: parents, relatives and also the faithful are invited to participate in it: let all possible solemnity be given to the ceremony, not neglecting those exterior manifestations which, far from distracting the mind and heart of children, are useful to more easily achieve interior recollection, and to make the memory of this day last longer, an event that has to be the most beautiful in their lives.
To exhort more effectively the relatives of the new communicants and the faithful to take part in the feast of the First Communion, it would be helpful to publish the indulgences granted,8 that is: 1. plenary indulgence for the children who make the First Communion; 2. plenary indulgence to their relatives to the third degree, as long as they have gone to confession and received Communion; seven years and seven forty-days to all the faithful present, if at least they are contrite.
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External attractions are, for example, the decoration of the church as during the great solemnities, the joyous sound of bells also at the vigil, the singing of special hymns, the music, the assignment of special places to the First Communicants, the procession of the children where possible, the distribution to everyone of souvenir holy cards bearing their respective names, the date, etc., the renewal of the baptismal vows, an evening celebration for them, with some adoration, the consecration to Our Lady, etc. External attractions, less important but when well regulated have their own effectiveness, are: to see to it that the first communicants have new clothes, that at home a special celebration be held, that they are given some signs of distinction, that they are invited in the afternoon in some entertainment, etc. All these things however have to be evaluated and accepted according to the experience and circumstances of the places.
Other Communions:
It is a duty to see to it that the children repeat their communions as many times as possible, in a way that they obtain a true Eucharistic education. This can be obtained:
1. By holding many times during the year the General Communion for children; in different dioceses it is prescribed every three months; in many parishes it is held every two months and even monthly, especially when there are festivities, novenas, etc.
2. By holding also sometimes a Triduum or a week's Spiritual Exercises in order to prepare them better: - availing with preachers, for free, from among the League of Missionaries,9 or by exchanging priests of various parishes.
3. By seeking that the youth went to Communion
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also privately: also availing with the work of parents, of teachers, of assistants in catechism classes: by taking advantage of special opportunities: an hour of adoration, end of the year, special feasts, etc.
4. By using all means: sermons, admonitions, catechisms, by making it easy for them to go to confession...in short by orienting priestly ministry among the youth towards the practice of frequent Communion. By not allowing oneself to get discouraged by failure, annoyances, struggles.
§ 4. - EUCHARISTIC THREE-DAY DEVOTIONS
They are a kind of Forty-hour devotion: but with the special aim of promoting frequent Communion.
It seems convenient to explain the manner of doing them: it appears most clear already from the purpose and the recommendations of the Holy See.
These are of two kinds:
1. That of the Eucharistic League of Priests, established with the decree of 27 July 1906 and with the Brief of 10 August of the same year.10 Through it, let these norms be noted: a) it can be celebrated in whatever time deemed opportune: b) it consists of three days of Spiritual Exercises, that is, with meditation and instruction every day. - For the topics of the sermons, nothing is prescribed; but the following is advised: on the first day, deal with malice, of the effects and punishments of mortal sin and of the truly miserable condition of the sinner, strongly advising return to God. During the meditation and instruction, deal with the great mercy of Our Lord Jesus Christ, especially the institution of the sacramental confession, describing the need for it for whoever is aware
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of sin, the necessary dispositions for doing it. In the third day, talk on the Most Holy Eucharist may be done. c) At the end of the triduum, the next morning, possibly a holiday, the preacher, taking it as an occasion for General Communion which certainly would be well-attended, with an expressive talk, shall exhort the people to see to it that such a Communion be not only for a day... but often repeated and very, very often. On the same day, in the afternoon, after the last talk, with the Blessed Sacrament exposed, the prayer for the spread of the frequency of Communion, with copies distributed where possible, a copy for each faithful, so that they may often recite it either in church or at home. d) For those participating at the General Communion, there is a plenary indulgence, on condition that the preacher is a member of the League and gives the people a blessing with the crucifix, and this after the Communion itself (Brief, 10 August 1906).
2. The triduum established by the Sacred Congregation of the Indulgences (10 April 1907)11 has the following conditions: a) that it is celebrated on a Friday, Saturday and Sunday immediately following the feast of the Corpus Domini, or at another time of the year by concession of the Bishop of the place; b) that during the three-day period, public prayers for the indicated purpose be said; c) that during each day of the triduum there is a sermon on the Eucharist and the dispositions to receive it. d) that after the sermon, with the Blessed Sacrament exposed, before the Tantum ergo, the prayer for frequent Communion is said; e) that on Sunday, the homily of the gospel proper of the day be made as well as the General Communion.
The indulgences granted and applicable to the souls in purgatory are: 1. seven years and seven forty-days for each
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day of the triduum; 2. plenary during a day of choice by him who would assist at least once and with devotion to the exercises (confession, communion, prayers according to the Pope's intention); 3. another plenary indulgence on Sunday for everyone who participates at the General Communion in cathedral or parish churches, and shall pray for the Supreme Pontiff.
In such triduums, it would be as well advisable, although not necessary, to have the Blessed Sacrament exposed like on the Forty-hours devotion, to decorate well the church and especially the main altar, to hold a solemn adoration each day, etc.
Most recent books on the preaching of the Eucharistic Triduum are the two books by Giardini:12 Triduo Eucaristico secondo lo spirito di S. S. Pio X. L. 0,75 e Ore Sante dinnanzi al SS. Sacramento. L. 1.25 (Cav. Pietro Marietti, Torino).
§ 5. - HOW TO LET COMMUNION BEAR FRUITS
In our days, there is a consoling reawakening to frequent Holy Communion. Is there any reason to fear that frequent reception of Communion might diminish reverence? It could very well happen if we take into consideration only what the decree establishes as necessary conditions, the state of grace and good intention, and the other words, contained also in he same document, are not given importance to: Inasmuch as the Sacraments of the new law, although they produce their effect ex opere operato, this very effect is greater the greater are the dispositions with which they are received, hence, it has to be diligently seen to it that there is an adequate preparation
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for Holy Communion and to let it be followed by a convenient thanksgiving proportionate to the energies, the conditions and the duties of each one.
The effect that has to be obtained through frequent Communion is: that the soul be freed little by little from venial sins and their effects.13
Now, Card. Bona says that there are three causes with which one is not benefited by communion.
1. Quia aliud comedimus, aliud esurimus:14 that is, because one receives Jesus poor, Jesus humble, Jesus patient, Jesus mortified, Jesus charitable, and one longs instead for wealth, honor, pleasure, revenge. It is necessary that the Priest, little by little, through the pulpit and the confessional, let this idea penetrate the souls: The desire of Jesus Christ and of the Church that the faithful went to the Sacred Banquet every day is, above all, in order that the faithful, united with God through the Sacrament, drew from it strength to put brakes on passions: to be purified of light faults wherein each day they fall: to avoid the serious sins to which human weakness leads: and above all because it gives God his due honor: also because that is almost as if the right wage or a reward of one's own virtues. This has to be, especially as regards the goal of frequent Communion. In the preparation, one has to determine the precise purpose: to correct such a defect that one recognizes to have; to practice the virtue he lacks. - If instead one goes to Communion without the active and ardent desire for correction, then what a saint has said comes true: Communion ends getting mixed up with all the venial sins... for vulgar souls.
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2. Omissio necessariae praeparationis.15 - This [preparation] is necessary for many reasons: and it is an obligation to insist on them especially with persons who frequently receive it. One can insist on at least a quarter of an hour of preparation; where occupations were much, one could teach to prepare for it from the preceding evening with some sentiments, with establishing the purpose of the Communion, with falling asleep with a good thought: to teach to remember, as soon as one wakes up, the great act that one is about to perform, to accomplish immediately some act of virtue, to think of Jesus as one walks, to enter the church with respect, etc. Availing with these acts, a formal preparation in church is no longer necessary.
Many, however, do not know how to make the immediate preparation: it is good to teach it often and clearly: by saying that they bring the book, inasmuch as those who cannot do without it are rather few, that when they do not have the book, to let them recite slowly the acts of Faith, Hope, Charity and Contrition; say the Our Father or other prayers. The custom of making a brief, clear and slow but quite solemn, speech on the occasion, before or after, that sets on the hearts of the listeners the thoughts and affections that they ought to have also at other times.
Praiseworthy as well is the usage of having printed some souvenirs of Easter with suitable prayers of preparation and thanksgiving, with the resolutions to make on those occasions, with the reminder of keeping the fruits
3. Quia ad exteriora statim divertunt.16 - What has been said for the preparation could be repeated for thanksgiving. More, let it be said that the principal thanksgiving lies in the accomplishment during the day
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of our duties, to practice virtues, to accomplish promises made to Jesus Christ. The Priest has to insist in such a way that during the day they remembered the Communion in the morning and that they recite at least some ejaculatory prayers: to say that Jesus stays sacramentally for some moment in our heart and at that time it is necessary to excite more attentively the acts of love, of thanksgiving, of hope, of petition.
§ 6. - MARK OF BENEFITS FROM HOLY COMMUNION
They are thus given by St. Francis di Sales:
If one becomes more humble, sweet, meek, then we have a true sign that one is benefited; otherwise, they deserve that, inasmuch as one does not work, then the bread be given to others.17
What St. Francis says while speaking of sweetness and of humility can be extended to all the other virtues: to patience, to charity, to chastity: they can be extended to the obligations of one's state: to educate children, to obey, to attend t work, etc.
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1 Cf. EX S. CONGREGATIONE CONCILII, Sacra Tridentina Synodus, XX decembris 1905, ASS, XXXVIII (1905), pp. 401-406.
2 Prayer for the propagation of the pious practice of daily communion: “O most sweet Jesus who came to the world in order to give all souls the life of your grace, and that, in order to keep it and nourish it in them, you wanted to be both the daily medicine of their day-to-day ills and their daily nourishment, we humbly pray to you, through your Heart burning with love for us, to propagate to everyone above all your divine spirit, so that those who unfortunately are in mortal sin, by being converted to you, may acquire again the lost life of grace, and they, who by your gift already live this divine life, may devotedly come each they, when they can, to your sacred banquet so that, through daily communion, by receiving the antitoxin to their daily venial sins, and each day nourishing in themselves the life of your grace, and purifying their own souls, may finally arrive at the blessed life with you. Amen.” Cf. EX S. CONGREGATIONE INDULGENTIARUM ET SS. RELIQUIARUM, Indulgentiae tribuuntur recitantibus quamdam orationem pro propagatione pii usus communionis quotidianae, ASS, XXXVII (1905), pp. 794-795.
3 Following the decree Sacra Tridentina Synodus dated 20 December 1905 that invited the faithful to frequent, also daily, the holy communion, Card. G. Gennari took the initiative to found the Eucharist League of Priests in order to insure the execution of the decree. The idea was warmly approved by Pius X and the League was in fact established in the church of San Claudio in Rome. It was raised to a Primary Association with the Apostolic Brief of 10 August 1916. For further studies, cf. G. DOMENICALI, Congregazioni religiose e leghe eucaristico-sacerdotali, in A. PIOLANTI (editor), Eucaristia, Desclée, Roma 1957, pp. 975-982.
4 Reference is to Fr. Carlo M. Poletti, Superior of the Blessed Sacrament Fathers of Turin. Cf. Gazzetta d'Alba of 27 May, XXX (1911), no. 21.
5 Cf. ATP, no. 33, note 29.
6 Cf. S. CONGREGATIO DE SACRAMENTIS, decr. Quam singularis, AAS, II (1910), pp. 577-583.
7 On 3 May 1911, the diocesan director of the Priest Adorers, Fr. G. Priero, announced in Gazzetta d'Alba the first Eucharistic gathering in Alba, which would be celebrated on the month of June, during the octave of Corpus Domini. On 27 May, it was announced that the presidency of the gathering had been assumed by Fr. Carlo M. Poletti of Torino, Superior of the Blessed Sacrament Fathers. Cf. Gazzetta d'Alba, 13 and 27 May, XXX (1911), nos. 19, 21.
8 Cf. Enchiridion Indulgentiarum, Typis Polyglottis Vaticanis, Ed. altera, no. 151.
9 Cf. Foreword, note 34. From the information given by some priests from Alba, it seems that it refers precisely to a diocesan pastoral initiative where in the priests of a vicariate offered themselves to conduct missions for some days in nearby parishes, while accepting only the offerings of masses celebrated.
10 Cf. EX SECRETARIA BREVIUM, Associatio “Sacerdotalis Eucharistici Foederis”, 27 Julii-10 Augusti 1906, ASS, XXXX (XL) (1906), pp. 531-533.
11 Cf. EX S. CONGREGATIONE INDULGENTIARUM, decr. De quotidie SS.mae Eucharistiae, ASS, XL (1907), pp. 317-320.
12 L. GIARDINI, Triduo eucaristico secondo lo spirito di S. S. Pio X, Marietti, Torino 1913; Ore sante dinnanzi al SS.mo Sacramento, Marietti, Torino 1914.
13 Cf. EX S. CONGREGATIONE CONCILII, Sacra Tridentina Synodus, op. cit., pp. 401-406, art. IV.
14 Because we eat one thing and we hunger for another. Cf. J. BONA, De Sacrificio Missae, Tractatus asceticus continens praxim, attente, devote et reverenter celebrandi, Marietti, Taurini 1900, p. 211.
15 Through omission of the necessary preparation. Cf. J. BONA, De Sacrificio Missae..., op. cit., p. 211.
16 Inasmuch as they soon get distracted with external matters. Cf. J. BONA, De Sacrificio Missae..., op. cit., p. 213.
17 Cf. FRANCESCO DI SALES (san), Lettere spirituali, Tomo II, Stamperia Baglioni, Venezia 1748, p. 570.