Dist. 12, Part 2, Art. 2, Q. 1
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/12/q/bon-sent-IV-d12-p2-a2-q1
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### Article II. *On the frequenting of this Sacrament.*

Consequently it is asked about the frequenting of this Sacrament. And concerning this, three things are asked. First, it is asked whether it is necessary to approach this Sacrament, or whether we are bound to approach [it]. Second, it is asked what is better for one who has the freedom of approaching, namely to frequent [it], or to approach [it] rarely. Third, whether a man ought to withdraw himself from this Sacrament on account of bodily uncleanness.

### Question I. *Whether we are bound to approach the Sacrament of the Eucharist.*

Concerning the first, it is shown that it is necessary to approach this Sacrament, in this way:

1. John six: *Unless you eat the flesh of the Son of man and drink his blood, you shall not have* etc.

2. Likewise, the Church excommunicates those who do not approach this Sacrament at determined times; but it does not excommunicate for a venial or light fault: therefore it is a grave fault not to approach; and if this is so, it is necessary to approach.

3. Likewise, Innocent: "The Lamb must necessarily be eaten, that we may be protected from the destroying Angel; nor can we go out of Egypt unless, by celebrating the phase, we eat the paschal Lamb." And before this he says that it is necessary that a man prepare himself, lest by ceasing to receive he incur danger.

4. Likewise, concerning the priest in particular it is shown, as Ambrose says in a certain prayer: "It is grievous that we do not come to your table with a clean heart and innocent hands; but it is more grievous if, because we fear sins, we do not render the sacrifice"; but the first is mortal: therefore also the second.

5. Likewise, *by reason* it seems so: because an office has been imposed on the priest; but an office without use is idle; and further, he who has a talent is bound to use it, lest he be condemned with the wicked servant: therefore he is bound to offer the sacrifice. And there is an example: if someone has the office of preaching imposed on him and were to see that it would be expedient to carry it out, and were to neglect [it]; he would sin grievously.

**On the contrary:**
1. Augustine: "Why do you prepare your tooth and your belly? Believe, and you have eaten": if therefore it suffices for eating to believe, then we are not bound to receive the Sacrament.

2. Likewise, the effect of this Sacrament is the blotting out of venial [sins] and the increase of virtues; but neither is of the necessity of salvation: therefore, etc.

3. Likewise, if it were necessary to approach: then little children, who do not approach nor eat, would all be damned.

> **Conclusion.** The reception of the Eucharist is not of necessity, as regards its institution; yet it is necessary by reason of an office undertaken, or by a superadded precept.

**Respondeo:** It must be said that this Sacrament is not of necessity, as regards its institution; but if it is [necessary], this is by reason of an office undertaken, or by a superadded mandate: by reason of an office undertaken, namely which is necessary to carry out, as when a priest lives from the altar, just as a parishioner ought to serve the altar; but if he does not live from the altar, but remains in his freedom, he is not bound more than any other man out of debt, but rather out of what is good and equitable. By a superadded mandate, which the Church instituted, that the faithful should communicate once in the year and at death. Whence if anyone neglects [this], it is not without contempt; therefore he sins mortally.

But the reason why the Church instituted [this] is that this Sacrament is salutary, and many were negligent of their salvation. And the institution of the Church was under precept, as is clear in the Decretal *On Penances*, in the last book: "Let every faithful person of either sex, when he has come to the years of discretion, reverently receive at least at Easter the Sacrament of the Eucharist, unless perhaps by the counsel of his own priest, for some reasonable cause, he should think it right to abstain from receiving it for a time; otherwise let him while living be barred from entrance to the church, and at death let him lack Christian burial." But it is established that this is the penalty of the excommunicated. — From these things the objections are clear.

1. For the word of John, or of the Lord in John, is understood of *spiritual* eating, which is through faith and charity, without which no adult is saved; and this also is in a little child in some manner as regards incorporation.

2. 3. To that which is objected concerning the Church, the response is clear: because the Church instituted [it], and that the institution might be firm, it added a penalty. — Likewise that [saying] of Innocent is understood either of *spiritual* eating, or of the sacramental character of the Church's institution.

4. To that which is asked concerning the priest, it must be said that if he is a priest who has a cure [of souls], he is bound, unless another supplies his default. — To that which is objected concerning Ambrose, it must be said that he speaks of such persons as are bound; or if of all, then he speaks of venial uncleanness, not mortal.

5. To the other it must be said that the priestly office is not imposed so that a man should necessarily carry it out, but according to place and time, as it shall seem expedient to him; and therefore, if conscience dictates that he ought to abstain on account of his own unworthiness and reverence for the Sacrament, he does not sin; nor does even a preacher, except when he sees danger threatening, or the office through obedience has been enjoined on him, that he carry it out.