Whether It Is Lawful to Receive the Body of Christ Without the Blood?
Objection 1: It seems unlawful to receive the body of Christ without
the blood. For Pope Gelasius says (cf. De Consecr. ii): "We have
learned that some persons after taking only a portion of the sacred
body, abstain from the chalice of the sacred blood. I know not for
what superstitious motive they do this: therefore let them either
receive the entire sacrament, or let them be withheld from the
sacrament altogether." Therefore it is not lawful to receive the body
of Christ without His blood.
Obj. 2: Further, the eating of the body and the drinking of the blood
are required for the perfection of this sacrament, as stated above
(Q. 73, A. 2; Q. 76, A. 2, ad 1). Consequently, if the body be taken
without the blood, it will be an imperfect sacrament, which seems to
savor of sacrilege; hence Pope Gelasius adds (cf. De Consecr. ii),
"because the dividing of one and the same mystery cannot happen
without a great sacrilege."
Obj. 3: Further, this sacrament is celebrated in memory of our Lord's
Passion, as stated above (Q. 73, AA. 4, 5; Q. 74, A. 1), and is
received for the health of soul. But the Passion is expressed in the
blood rather than in the body; moreover, as stated above (Q. 74, A.
1), the blood is offered for the health of the soul. Consequently,
one ought to refrain from receiving the body rather than the blood.
Therefore, such as approach this sacrament ought not to take Christ's
body without His blood.
_On the contrary,_ It is the custom of many churches for the body of
Christ to be given to the communicant without His blood.
_I answer that,_ Two points should be observed regarding the use of
this sacrament, one on the part of the sacrament, the other on the
part of the recipients; on the part of the sacrament it is proper for
both the body and the blood to be received, since the perfection of
the sacrament lies in both, and consequently, since it is the
priest's duty both to consecrate and finish the sacrament, he ought
on no account to receive Christ's body without the blood.
But on the part of the recipient the greatest reverence and caution
are called for, lest anything happen which is unworthy of so great a
mystery. Now this could especially happen in receiving the blood,
for, if incautiously handled, it might easily be spilt. And because
the multitude of the Christian people increased, in which there are
old, young, and children, some of whom have not enough discretion to
observe due caution in using this sacrament, on that account it is a
prudent custom in some churches for the blood not to be offered to
the reception of the people, but to be received by the priest alone.
Reply Obj. 1: Pope Gelasius is speaking of priests, who, as they
consecrate the entire sacrament, ought to communicate in the entire
sacrament. For, as we read in the (Twelfth) Council of Toledo, "What
kind of a sacrifice is that, wherein not even the sacrificer is known
to have a share?"
Reply Obj. 2: The perfection of this sacrament does not lie in the
use of the faithful, but in the consecration of the matter. And hence
there is nothing derogatory to the perfection of this sacrament; if
the people receive the body without the blood, provided that the
priest who consecrates receive both.
Reply Obj. 3: Our Lord's Passion is represented in the very
consecration of this sacrament, in which the body ought not to be
consecrated without the blood. But the body can be received by the
people without the blood: nor is this detrimental to the sacrament.
Because the priest both offers and consumes the blood on behalf of
all; and Christ is fully contained under either species, as was shown
above (Q. 76, A. 2).
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