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Synopsis
This historic book may have numerous typos, missing text or index. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. 1861. Not illustrated. Excerpt: ... of the soul, which itself is caused by sanctifying grace; and as the Holy Eucharist gives the fulness of grace, and enables the soul to persevere till it attains glory, such glory is preeminently ascribed to this sacrament. Moreover, there is a real union between the flesh of Christ and that of the communicant, in virtue of which they become one. As a glorious life is due to the flesh of Christ, so is it due to the flesh of him who by communion is, in a certain way, that very flesh. This effect of the Holy Eucharist on the body is a deep mystery; all we know is that it is most real, and that we are, by the sacrament, made in very truth "members of Christ's body, of His flesh, and of His bones" (Eph. v. 30). Chap. C. On the Dispositions necessary for receiving Communion. The Blessed Eucharist, as the food of the soul, it has been already said, presupposes spiritual life in the receiver, for food cannot profit the dead. Hence a state of grace, or a prudent judgment of being in such a state, is the first requisite for holy communion; and he who receives while conscious of mortal sin, commits a grievous sacrilege; "he eateth and drinketh judgment to himself; is guilty of the body and blood of the Lord" (1 Cor. xi. 29, 27). Nor should any one communicate without having had the mortal sin remitted by penance, however contrite he may think himself, except where there is urgent reason for receiving and no confessor is at hand, and then there is an obligation of confessing as soon afterwards as possible. Venial sin does not hinder the primary effect of the Sacrament, sanctifying grace, but it would be unsafe to communicate with an affection to it, and without any wish to rid the soul of it. Our Lord is understood to have taught us this lesson by washing His disciples' fe...
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