282. Daily Communion
282. DAILY COMMUNION
Is daily Communion good, natural, and normal? Wasn’t it initiated by Pope Pius X only about 100 years ago? Doesn’t it cheapen the Eucharist to make it so common?
Augustine says: This is our daily bread; take it daily, that it may profit thee daily.
I answer that, There are two things to be considered regarding the use of this sacrament. The first is on the part of the sacrament itself, the virtue (power) of which gives (spiritual) health to men; and consequently it is profitable to receive it daily so as to receive its fruits daily. Hence Ambrose says: If, whenever Christ’s blood is shed, it is shed for the forgiveness of sins, I who sin often should receive it often: I need a frequent remedy.
Since man has daily need of Christ . . . he may commendably receive this sacrament every day. . . .
Just as bodily food is taken every day, so it is a good thing to receive this sacrament every day. Hence it is that our Lord (Lk 11:3) teaches us to pray, Give us this day our daily bread. . . .
The second thing to be considered is on the part of the recipient, who is required to approach this sacrament with great reverence and devotion. Consequently, if anyone finds that he has these dispositions every day, he will do well to receive it daily. Hence Augustine, after saying, Receive daily, that it may profit thee daily, adds: So live as to deserve to receive it daily. But because many persons are lacking in this devotion, on account of the many drawbacks both spiritual and corporeal from which they suffer, it is not expedient for all to approach this sacrament every day; but they should do so as often as they find themselves properly disposed. Hence it is said: I neither praise nor blame daily reception of the Eucharist. . . .
Reverence for this sacrament consists in fear associated with love; consequently reverential fear of God is called filial fear . . . because the desire of receiving arises from love, while the humility of reverence springs from fear. Consequently, each of these belongs to the reverence due to this sacrament, both as to receiving it daily and as to refraining from it sometimes. Hence Augustine says: If one says that the Eucharist should not be received daily, while another maintains the contrary, let each one do as according to his devotion he thinketh right; for Zaccheus and the Centurion did not contradict one another while the one received the Lord with joy whereas the other said: “Lord, I am not worthy that Thou shouldst enter under my roof”, since both honored our Savior, though not in the same say. But love and hope, whereunto the Scriptures constantly urge us, are preferable to fear. Hence too, when Peter had said, Depart from me, for I am a sinful man, O Lord, Jesus answered: Fear not (III,80,10).
First the historical point: Pius X appealed to authorities among the early “Church Fathers” and medievals in recommending daily Communion. From the beginning it was the norm, or the ideal. St. Thomas clearly recommended it. If God had wanted infrequent Communion instead of daily, “common” Communion, He would have used caviar instead of bread and champagne instead of wine.
Our need for “bread” (food) is an every-day thing; therefore “bread” (food) should be an every-day thing. Our need for “our daily bread” (Christ) is also every day, and should be met every day. The sin that we need to combat is with us every day; therefore the strongest weapon with which to combat it should be every day. Faith and devotion are the prerequisites for receiving Communion, but these also should be with us each day, therefore Communion should too.
This is the ideal. There are two kinds of reasons for accepting something less than the ideal. We may find our devotion weakening and “cheapening” by daily Communion (this is possible but not likely), or our secular responsibilities may simply make it logistically impossible or nearly impossible.
Love and respect (“filial fear”) for the Eucharist should be the common motive for both receiving and not receiving daily Communion.