Dist. 12, Part 2, Art. 2, Q. 2
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-q2
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### Question II. *Whether for one having the liberty of approaching it is better to frequent [communion] or to approach rarely.*

Secondly, it is asked, concerning one having the liberty of approaching, what is better for him, to frequent [communion] or to approach rarely. And that [it is better] *to frequent* [it], it seems:

1. Because in the primitive Church, according to what is said in Acts the second [chapter], they communicated daily: therefore, if it was established in the best way by the Apostles, it seems that, by their example, it is better to communicate daily.

2. Likewise, it is shown by the authority of the Lord: for the Lord taught us to pray and ask daily for the supersubstantial bread, and another Evangelist names it the daily [bread]; and Ambrose says: "This bread is daily; receive it daily, that it may daily profit you": therefore it seems by the authority of the Lord and of Ambrose that [to communicate] daily is better.

3. Likewise, *by reason* it seems so: because this Sacrament is for the remission of venial [sins]; but we always sin venially: therefore we ought to receive daily. And this is what Ambrose says: "When the blood of Christ is poured out, it is poured out for the remission of sins; therefore I ought always to receive, because I always sin."

4. Likewise, *by another reason* it seems so: because that Sacrament increases in a man virtue and charity; but the more these are increased, the better disposed is the man, and the better disposed, the more frequently he ought to approach: therefore from the first [principle] this Sacrament is always to be approached.

**On the contrary:**
1. Augustine, *On Ecclesiastical Dogmas*: "To receive the Eucharist daily I neither praise nor blame"; but if it ought always to be received, he would praise [it]: therefore, etc.

2. Likewise, Augustine: "Why do you prepare the tooth and the belly? Only believe, and you have eaten": therefore there is no utility in receiving bodily, because, if there were any utility, then Augustine would speak ill [in saying]: "Why do you prepare the tooth and the belly"? since it would be said to him: on account of the utility.

3. Likewise, *by reason* it seems so: because it is possible to eat spiritually without approaching, and there is no danger there; but in approaching, unless a man be well prepared, there is danger: therefore, if the safer way is to be chosen, then communion is to be made rarely sacramentally and often spiritually.

4. Likewise, the glory of God is to be preferred to our own advantage; but he who forgoes approaching on account of the dignity of the Sacrament gives glory to God principally, whereas he who approaches on account of the efficacy of the Sacrament attends to his own advantage: therefore he does better who refrains than he who approaches.

Alongside this it is asked concerning the diversity of the institution, because, according to what is said *On the Consecration*, distinction two, Anacletus instituted that [communion be received] whenever they came to the Church; Fabian, that [it be received] three times in the year; Pope Soter, that [it be received] on the Lord's Supper [Maundy Thursday]; and the Decretal says, that [it be received] once a year.

> **Conclusion.** The frequent receiving of the Eucharist is good for one who receives it with a clean heart and burning charity; but for the cold one it is expedient to approach rarely; for one who is in a middle state it is fitting now to approach, now to abstain.

**I respond:** It must be said that, if anyone were always prepared, it would always be useful to receive this Sacrament, namely so that he might have a clean dwelling-place and might spiritually eat this food with honor and devotion. Since therefore in the time of the primitive Church [people] were clean by the innocence of baptism and burning with charity through the gift of the Holy Spirit; therefore it was fitting for them to communicate daily. — But because afterwards charity grew cold, and through sins the baptismal cleanness was for the most part lost; it was left to the judgment and conscience of each one to receive when he saw himself disposed, lest otherwise he should eat unto his own damnation. — And because men began to become negligent; it was necessary that frequentation be again instituted by the Supreme Pontiff. — But because many frequented [it] and did not prepare themselves well; Fabian instituted that they communicate on the three solemnities of the year, on which men are better prepared and which they await more longingly, namely at the Nativity, at Easter, and at Pentecost. — And because men, still in the course of time, prepared themselves negligently on these three occasions; therefore this was at last reduced to Easter, which is preceded by a time of preparation, namely Lent.

If therefore it is asked whether it is expedient for someone to frequent [communion]; it must be said that, if he sees himself to be in the state of the primitive Church, it is to be praised to communicate daily; but if [he sees himself] in the final state of the Church, as being cold and slow, it is to be praised [to communicate] rarely; but if [he is] in a middle way, he ought to conduct himself in a middle way, and sometimes ought to refrain, that he may learn to revere; sometimes to approach, that he may be inflamed with love; because to such a guest honor is owed, and love is owed; and then, according to that part by which he sees himself to profit better, let him incline more to that [part], which a man learns only by experience. — All the arguments, therefore, are understood [as applying] to the first part, saving the due preparation, which is in very few [persons] as [if it were] always [present].

1. To that which is objected to the contrary, that Augustine does not praise but leaves [it] to the conscience; it must be said that he says this because, for some, as has been touched on, it is more useful to frequent [communion], but for some [to do so] rarely; because, I believe, a man receives greater efficacy in one Mass or eating with good preparation than in many, if he does not prepare himself diligently.

2. To the other it must be said that Augustine says that, not because sacramental eating is not fruitful, but against those who were eating this spiritual food carnally, because they brought back no fruit.

3. To that which is objected, that it is safer; it must be said that, although that be safer, nevertheless the other is more useful: because, just as the baptism of blood and of water profits more than [the baptism] of blood alone; so spiritual eating [profits] more when it is joined to the sacramental [eating] than when it is by itself.

4. To the other it must be said that both give glory to God, both he who eats with reverence, and he who out of reverence forgoes [it]. For as Augustine says, the centurion too honored the Lord when he was unwilling that he should enter his house; and [so did] Zacchaeus, who brought [him] into his house.