Whether Food or Drink Taken Beforehand Hinders the Receiving of This
Sacrament?
Objection 1: It seems that food or drink taken beforehand does not
hinder the receiving of this sacrament. For this sacrament was
instituted by our Lord at the supper. But when the supper was ended
our Lord gave the sacrament to His disciples, as is evident from Luke
22:20, and from 1 Cor. 11:25. Therefore it seems that we ought to
take this sacrament after receiving other food.
Obj. 2: Further, it is written (1 Cor. 11:33): "When you come
together to eat," namely, the Lord's body, "wait for one another; if
any man be hungry, let him eat at home": and thus it seems that after
eating at home a man may eat Christ's body in the Church.
Obj. 3: Further, we read in the (3rd) Council of Carthage (Can.
xxix): "Let the sacraments of the altar be celebrated only by men who
are fasting, with the exception of the anniversary day on which the
Lord's Supper is celebrated." Therefore, at least on that day, one
may receive the body of Christ after partaking of other food.
Obj. 4: Further, the taking of water or medicine, or of any other
food or drink in very slight quantity, or of the remains of food
continuing in the mouth, neither breaks the Church's fast, nor takes
away the sobriety required for reverently receiving this sacrament.
Consequently, one is not prevented by the above things from receiving
this sacrament.
Obj. 5: Further, some eat and drink late at night, and possibly after
passing a sleepless night receive the sacred mysteries in the morning
when the food is not digested. But it would savor more of moderation
if a man were to eat a little in the morning and afterwards receive
this sacrament about the ninth hour, since also there is occasionally
a longer interval of time. Consequently, it seems that such taking of
food beforehand does not keep one from this sacrament.
Obj. 6: Further, there is no less reverence due to this sacrament
after receiving it, than before. But one may take food and drink
after receiving the sacrament. Therefore one may do so before
receiving it.
_On the contrary,_ Augustine says (Resp. ad Januar., Ep. liv): "It
has pleased the Holy Ghost that, out of honor for this great
sacrament, the Lord's body should enter the mouth of a Christian
before other foods."
_I answer that,_ A thing may prevent the receiving of this sacrament
in two ways: first of all in itself, like mortal sin, which is
repugnant to what is signified by this sacrament, as stated above (A.
4): secondly, on account of the Church's prohibition; and thus a man
is prevented from taking this sacrament after receiving food or
drink, for three reasons. First, as Augustine says (Resp. ad Januar.,
Ep. liv), "out of respect for this sacrament," so that it may enter
into a mouth not yet contaminated by any food or drink. Secondly,
because of its signification, i.e. to give us to understand that
Christ, Who is the reality of this sacrament, and His charity, ought
to be first of all established in our hearts, according to Matt.
6:33: "Seek first the kingdom of God." Thirdly, on account of the
danger of vomiting and intemperance, which sometimes arise from
over-indulging in food, as the Apostle says (1 Cor. 11:21): "One,
indeed, is hungry, and another is drunk."
Nevertheless the sick are exempted from this general rule, for they
should be given Communion at once, even after food, should there be
any doubt as to their danger, lest they die without Communion,
because necessity has no law. Hence it is said in the Canon de
Consecratione: "Let the priest at once take Communion to the sick
person, lest he die without Communion."
Reply Obj. 1: As Augustine says in the same book, "the fact that our
Lord gave this sacrament after taking food is no reason why the
brethren should assemble after dinner or supper in order to partake
of it, or receive it at meal-time, as did those whom the Apostle
reproves and corrects. For our Saviour, in order the more strongly to
commend the depth of this mystery, wished to fix it closely in the
hearts and memories of the disciples; and on that account He gave no
command for it to be received in that order, leaving this to the
apostles, to whom He was about to entrust the government of the
churches."
Reply Obj. 2: The text quoted is thus paraphrased by the gloss: "If
any man be hungry and loath to await the rest, let him partake of his
food at home, that is, let him fill himself with earthly bread,
without partaking of the Eucharist afterwards."
Reply Obj. 3: The wording of this decree is in accordance with the
former custom observed by some of receiving the body of Christ on
that day after breaking their fast, so as to represent the Lord's
supper. But this is now abrogated, because as Augustine says (Resp.
ad Januar., Ep. liv), it is customary throughout the whole world for
Christ's body to be received before breaking the fast.
Reply Obj. 4: As stated in the Second Part (II-II, Q. 147, A. 6, ad
2), there are two kinds of fast. First, there is the natural fast,
which implies privation of everything taken before-hand by way of
food or drink: and such fast is required for this sacrament for the
reasons given above. And therefore it is never lawful to take this
sacrament after taking water, or other food or drink, or even
medicine, no matter how small the quantity be. Nor does it matter
whether it nourishes or not, whether it be taken by itself or with
other things, provided it be taken by way of food or drink. But the
remains of food left in the mouth, if swallowed accidentally, do not
hinder receiving this sacrament, because they are swallowed not by
way of food but by way of saliva. The same holds good of the
unavoidable remains of the water or wine wherewith the mouth is
rinsed, provided they be not swallowed in great quantity, but mixed
with saliva.
Secondly, there is the fast of the Church, instituted for afflicting
the body: and this fast is not hindered by the things mentioned (in
the objection), because they do not give much nourishment, but are
taken rather as an alterative.
Reply Obj. 5: That this sacrament ought to enter into the mouth of a
Christian before any other food must not be understood absolutely of
all time, otherwise he who had once eaten or drunk could never
afterwards take this sacrament: but it must be understood of the same
day; and although the beginning of the day varies according to
different systems of reckoning (for some begin their day at noon,
some at sunset, others at midnight, and others at sunrise), the Roman
Church begins it at midnight. Consequently, if any person takes
anything by way of food or drink after midnight, he may not receive
this sacrament on that day; but he can do so if the food was taken
before midnight. Nor does it matter, so far as the precept is
concerned, whether he has slept after taking food or drink, or
whether he has digested it; but it does matter as to the mental
disturbance which one suffers from want of sleep or from indigestion,
for, if the mind be much disturbed, one becomes unfit for receiving
this sacrament.
Reply Obj. 6: The greatest devotion is called for at the moment of
receiving this sacrament, because it is then that the effect of the
sacrament is bestowed, and such devotion is hindered more by what
goes before it than by what comes after it. And therefore it was
ordained that men should fast before receiving the sacrament rather
than after. Nevertheless there ought to be some interval between
receiving this sacrament and taking other food. Consequently, both
the Postcommunion prayer of thanksgiving is said in the Mass, and the
communicants say their own private prayers.
However, according to the ancient Canons, the following ordination was
made by Pope Clement I, (Ep. ii), "If the Lord's portion be eaten in
the morning, the ministers who have taken it shall fast until the
sixth hour, and if they take it at the third or fourth hour, they
shall fast until evening." For in olden times, the priest celebrated
Mass less frequently, and with greater preparation: but now, because
the sacred mysteries have to be celebrated oftener, the same could not
be easily observed, and so it has been abrogated by contrary custom.
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