sion from the society of the faithful. [1] But although this law, sanctioned, as it is, by the authority of God and of his Church, regards all the faithful, the pastor, however, will teach that it does not extend to persons who have not arrived at the years of discretion, because they are incapable of discerning the Holy Eucharist from common food, and cannot bring with them to this Sacrament, the piety and devotion which it demands. To extend the precept to them would appear inconsistent with the institution of this Sacrament by our Lord: "Take," says he, " and eat," [2] words which cannot apply to infants, who are evidently incapable of taking and eating. In some places, it is true, an ancient practice prevailed of giving the Holy Eucharist even to infants; [3] but, for the reasons already assigned, and for other reasons most consonant to Christian piety, this practice has been long discontinued by authority of the same Church. With regard to the age at which children should be admitted to communion, this the parents and confessor can best determine: to them it belongs to ascertain whether the children have acquired a competent knowledge of this admirable Sacrament, and desire to taste this bread of angels.
From persons labouring under actual insanity the Sacrament should also be withheld. However, according to the decree of the Council of Carthage, it may be administered to them at the close of life, provided they had evinced, previously to their insanity, a sincerely pious desire of being admitted to its participation, and if no danger arising from the state of the stomach or other inconvenience or indignity, is to be apprehended. [4]
As to the rite to be observed in the administration of this Sacrament, the pastor will teach that the law of the Church interdiets its administration under both kinds to any but to the officiating priest, unless by special permission of the Church. Christ, it is true, as has been explained by the Council of Trent, [5] instituted and administered to his Apostles, at his last supper, this great Sacrament under both kinds; but it does not follow of necessity, that by doing so he established a law rendering its administration to the faithful under both species imperative. Speaking of this sacrament he himself frequently mentions it under one kind only: " If," says he, " any man eat of this bread, he shall live for ever, and the bread that I will give is my flesh for the life of the world," and, " He that eateth this bread shall live for ever." [6] The Church, no doubt, was influenced by numerous and cogent reasons, not only to approve but confirm by solemn decree, the general practice of communicating under one species. In the first place, the greatest caution
- ↑ Citat. lib. 5. deer. tit. de peen. et remiss, c. omnes utriusque sexus.
- ↑ Matt. xxvi. 26.
- ↑ Cypr. de Lapsis post med.
- ↑ Cone. Cath. 4. 76.
- ↑ Sess>. 21. decem. sub utraque specie can. 1. 2. 3.
- ↑ John vi. 52. 59. Unius tantum speciei usum suflicere ad perfectam commu- nionem colliges ex Tertull. lib. 2. ad uxorem. Cypr. de Lapsis. Orig. horn. 13. in Exod. Basil, epist. ad Caesar, patr. Aug. ep. 86. Hier. in Apol. ad Pammach. Chrysost. torn. 41. operis imperf. in Matth.
