These two Sacraments were styled by Blessed Francis the two poles of the
christian life, because around them that life ever revolves. One purifies
the soul, the other sanctifies it. He greatly admired the saying of St.
Bernard that all the spiritual good which we possess is derived from the
frequent use of the Sacraments. He would say that those who neglect the
Sacraments are not unlike the people in the Parable, who would not accept
the invitation to the Marriage Feast, and who thus incurred the wrath of
the Lord who had prepared it. Some plead as their excuse that they "are not
good enough"; but how are they to become good if they keep aloof from the
source of all goodness? Others say: "We are too weak"; but is not this the
Bread of the strong? Others; "We are infirm"; but in this Sacrament have
you not the Good Physician Himself? Others: "We are not worthy"; but does
not the Church direct that even the holiest of men should not approach
the Feast without having on his lips the words: _Lord! I am not worthy
that Thou shouldst enter under my roof?_ To those who plead that they are
overwhelmed with cares and with the business of this life, He cries: _Come
to me all you that labour and are burdened and I will refresh you._[1] If
any fear to come lest they should incur condemnation, are they not in yet
greater danger of being condemned for keeping away? Indeed, the plea of
humility is as false as that of Achaz, who detracted from the glory of God
when he feigned to be afraid of tempting Him. What better way of learning
to receive Him well can there be than receiving Him often? Is it not so
with other acts which are perfected by frequent repetition?
He extolled highly the precept of St. Augustine on this subject. It was his
desire that any person (he was speaking of the laity) free from mortal sin,
and without any affection for it, should communicate confidently yet humbly
every Sunday,[2] if not advised by his confessors to do so oftener. He does
not say "anyone who is without venial sin," for from that who is exempt?
His sentiments with regard to Holy Communion were most sweet and so
tempered by divine love, that reverent fear was in no way prejudicial to
confidence, neither was confidence to reverence. He fervently desired that
we should annihilate ourselves when receiving the Blessed Sacrament, as
our Lord annihilated Himself in order to communicate Himself to us, bowing
down the heaven of His greatness to accommodate and unite Himself with our
lowness.
But you will be better satisfied to hear his feelings expressed in his own
words.
They were addressed, not directly, but through the medium of another, to a
person, who from a false idea of humility dared not approach this divine
mystery, and who, in the words but not in the spirit of St. Peter,
entreated her Saviour to depart from her.
"Tell her," he says, "to communicate fearlessly, calmly, yet with all
humility, in order to correspond with the action of that Spouse who in
order to unite Himself with us annihilated Himself and lovingly abased
Himself to the extent even of becoming our food and our pasturage;
condescending thus to us who are the food and pasturage of worms. Oh! my
daughter, those who communicate according to the spirit of the Heavenly
Bridegroom, annihilate themselves and say to our Lord: feed on me, change
me, annihilate me, convert me into Thyself. There is nothing, I think,
in the world of which we have more absolute possession, or over which we
have more entire dominion, than over the food which, for our own
self-preservation, we annihilate.
"Well, our Lord has condescended to this excess of love, namely, to give
Himself to us for our food; and as for us, what ought not we to do in order
that He may possess us, that He may feed on us, that He may make us what He
pleases?"
Read what is said on this subject in the "Devout life" and the
"Conferences."
[Footnote 1: Matt. xi. 28.]
[Footnote 2: By the recent Decree of Pope Pius X., His Holiness
desires that, with such dispositions, it should be daily.--[Ed.]]