Summa Th. III EN Qu.80


We have now to consider the use or receiving of this sacrament, first of all in general; secondly, how Christ used this sacrament.

Under the first heading there are twelve points of inquiry:

(1) Whether there are two ways of eating this sacrament, namely, sacramentally and spiritually?

(2) Whether it belongs to man alone to eat this sacrament spiritually?

(3) Whether it belongs to the just man only to eat it sacramentally?

(4) Whether the sinner sins in eating it sacramentally?

(5) Of the degree of this sin;

(6) Whether this sacrament should be refused to the sinner that approaches it?

(7) Whether nocturnal pollution prevents man from receiving this sacrament?

(8) Whether it is to be received only when one is fasting?

(9) Whether it is to be given to them who lack the use of reason?

(10) Whether it is to be received daily?

(11) Whether it is lawful to refrain from it altogether?

(12) Whether it is lawful to receive the body without the blood?

Whether there are two ways to be distinguished of eating Christ's body?

Objection: 1. It seems that two ways ought not to be distinguished of eating Christ's body, namely, sacramentally and spiritually. For, as Baptism is spiritual regeneration, according to Jn 3,5: "Unless a man be born again of water and the Holy Ghost," etc., so also this sacrament is spiritual food: hence our Lord, speaking of this sacrament, says (Jn 6,64): "The words that I have spoken to you are spirit and life." But there are no two distinct ways of receiving Baptism, namely, sacramentally and spiritually. Therefore neither ought this distinction to be made regarding this sacrament.
2. Further, when two things are so related that one is on account of the other, they should not be put in contra-distinction to one another, because the one derives its species from the other. But sacramental eating is ordained for spiritual eating as its end. Therefore sacramental eating ought not to be divided in contrast with spiritual eating.
3. Further, things which cannot exist without one another ought not to be divided in contrast with each other. But it seems that no one can eat spiritually without eating sacramentally; otherwise the fathers of old would have eaten this sacrament spiritually. Moreover, sacramental eating would be to no purpose, if the spiritual eating could be had without it. Therefore it is not right to distinguish a twofold eating, namely, sacramental and spiritual.

On the contrary The gloss says on 1Co 11,29: "He that eateth and drinketh unworthily," etc.: "We hold that there are two ways of eating, the one sacramental, and the other spiritual."
I answer that There are two things to be considered in the receiving of this sacrament, namely, the sacrament itself, and its fruits, and we have already spoken of both (Questions [73],79). The perfect way, then, of receiving this sacrament is when one takes it so as to partake of its effect. Now, as was stated above (Question [79], Articles [3],8), it sometimes happens that a man is hindered from receiving the effect of this sacrament; and such receiving of this sacrament is an imperfect one. Therefore, as the perfect is divided against the imperfect, so sacramental eating, whereby the sacrament only is received without its effect, is divided against spiritual eating, by which one receives the effect of this sacrament, whereby a man is spiritually united with Christ through faith and charity.

Reply to Objection: 1. The same distinction is made regarding Baptism and the other sacraments: for, some receive the sacrament only, while others receive the sacrament and the reality of the sacrament. However, there is a difference, because, since the other sacraments are accomplished in the use of the matter, the receiving of the sacrament is the actual perfection of the sacrament; whereas this sacrament is accomplished in the consecration of the matter: and consequently both uses follow the sacrament. On the other hand, in Baptism and in the other sacraments that imprint a character, they who receive the sacrament receive some spiritual effect, that is, the character. which is not the case in this sacrament. And therefore, in this sacrament, rather than in Baptism, the sacramental use is distinguished from the spiritual use.
2. That sacramental eating which is also a spiritual eating is not divided in contrast with spiritual eating, but is included under it; but that sacramental eating which does not secure the effect, is divided in contrast with spiritual eating; just as the imperfect, which does not attain the perfection of its species, is divided in contrast with the perfect.
3. As stated above (Question [73], Article [3]), the effect of the sacrament can be secured by every man if he receive it in desire, though not in reality. Consequently, just as some are baptized with the Baptism of desire, through their desire of baptism, before being baptized in the Baptism of water; so likewise some eat this sacrament spiritually ere they receive it sacramentally. Now this happens in two ways. First of all, from desire of receiving the sacrament itself, and thus are said to be baptized, and to eat spiritually, and not sacramentally, they who desire to receive these sacraments since they have been instituted. Secondly, by a figure: thus the Apostle says (1Co 10,2), that the fathers of old were "baptized in the cloud and in the sea," and that "they did eat . . . spiritual food, and . . . drank . . . spiritual drink." Nevertheless sacramental eating is not without avail, because the actual receiving of the sacrament produces more fully the effect of the sacrament than does the desire thereof, as stated above of Baptism (Question [69], Article [4], ad 2).

Whether it belongs to man alone to eat this sacrament spiritually?

Objection: 1. It seems that it does not belong to man alone to eat this sacrament spiritually, but likewise to angels. Because on Ps 77,25: "Man ate the bread of angels," the gloss says: "that is, the body of Christ, Who i's truly the food of angels." But it would not be so unless the angels were to eat Christ spiritually. Therefore the angels eat Christ spiritually.
2. Further, Augustine (Tract. xxvi in Joan.) says: By "this meat and drink, He would have us to understand the fellowship of His body and members, which is the Church in His predestinated ones." But not only men, but also the holy angels belong to that fellowship. Therefore the holy angels eat of it spiritually.
3. Further, Augustine in his book De Verbis Domini (Serm. cxlii) says: "Christ is to be eaten spiritually, as He Himself declares: 'He that eateth My flesh and drinketh My blood, abideth in Me, and I in him.'" But this belongs not only to men, but also to the holy angels, in whom Christ dwells by charity, and they in Him. Consequently, it seems that to eat Christ spiritually is not for men only, but also for the angels.

On the contrary Augustine (Tract. xxvi in Joan.) says: "Eat the bread" of the altar "spiritually; take innocence to the altar." But angels do not approach the altar as for the purpose of taking something therefrom. Therefore the angels do not eat spiritually.
I answer that Christ Himself is contained in this sacrament, not under His proper species, but under the sacramental species. Consequently there are two ways of eating spiritually. First, as Christ Himself exists under His proper species, and in this way the angels eat Christ spiritually inasmuch as they are united with Him in the enjoyment of perfect charity, and in clear vision (and this is the bread we hope for in heaven), and not by faith, as we are united with Him here.In another way one may eat Christ spiritually, as He is under the sacramental species, inasmuch as a man believes in Christ, while desiring to receive this sacrament; and this is not merely to eat Christ spiritually, but likewise to eat this sacrament; which does not fall to the lot of the angels. And therefore although the angels feed on Christ spiritually, yet it does not belong to them to eat this sacrament spiritually.

Reply to Objection: 1. The receiving of Christ under this sacrament is ordained to the enjoyment of heaven, as to its end, in the same way as the angels enjoy it; and since the means are gauged by the end, hence it is that such eating of Christ whereby we receive Him under this sacrament, is, as it were, derived from that eating whereby the angels enjoy Christ in heaven. Consequently, man is said to eat the "bread of angels," because it belongs to the angels to do so firstly and principally, since they enjoy Him in his proper species; and secondly it belongs to men, who receive Christ under this sacrament.
2. Both men and angels belong to the fellowship of His mystical body; men by faith, and angels by manifest vision. But the sacraments are proportioned to faith, through which the truth is seen "through a glass" and "in a dark manner." And therefore, properly speaking, it does not belong to angels, but to men, to eat this sacrament spiritually.
3. Christ dwells in men through faith, according to their present state, but He is in the blessed angels by manifest vision. Consequently the comparison does not hold, as stated above (ad 2).

Whether the just man alone may eat Christ sacramentally?

Objection: 1. It seems that none but the just man may eat Christ sacramentally. For Augustine says in his book De Remedio Penitentiae (cf. Tract. in Joan. xxv, n. 12; xxvi, n. 1): "Why make ready tooth and belly? Believe, and thou hast eaten . . . For to believe in Him, this it is, to eat the living bread." But the sinner does not believe in Him; because he has not living faith, to which it belongs to believe "in God," as stated above in the SS, Question [2], Article [2]; SS, Question [4], Article [5]. Therefore the sinner cannot eat this sacrament, which is the living bread.
2. Further, this sacrament is specially called "the sacrament of charity," as stated above (Question [78], Article [3], ad 6). But as unbelievers lack faith, so all sinners lack charity. Now unbelievers do not seem to be capable of eating this sacrament, since in the sacramental form it is called the "Mystery of Faith." Therefore, for like reason, the sinner cannot eat Christ's body sacramentally.
3. Further, the sinner is more abominable before God than the irrational creature: for it is said of the sinner (Ps 48,21): "Man when he was in honor did not understand; he hath been compared to senseless beasts, and made like to them." But an irrational animal, such as a mouse or a dog, cannot receive this sacrament, just as it cannot receive the sacrament of Baptism. Therefore it seems that for the like reason neither may sinners eat this sacrament.

On the contrary Augustine (Tract. xxvi in Joan.), commenting on the words, "that if any man eat of it he may not die," says: "Many receive from the altar, and by receiving die: whence the Apostle saith, 'eateth and drinketh judgment to himself.'" But only sinners die by receiving. Therefore sinners eat the body of Christ sacramentally, and not the just only.
I answer that In the past, some have erred upon this point, saying that Christ's body is not received sacramentally by sinners; but that directly the body is touched by the lips of sinners, it ceases to be under the sacramental species.But this is erroneous; because it detracts from the truth of this sacrament, to which truth it belongs that so long as the species last, Christ's body does not cease to be under them, as stated above (Question [76], Article [6], ad 3; Question [77], Article [8]). But the species last so long as the substance of the bread would remain, if it were there, as was stated above (Question [77], Article [4]). Now it is clear that the substance of bread taken by a sinner does not at once cease to be, but it continues until digested by natural heat: hence Christ's body remains just as long under the sacramental species when taken by sinners. Hence it must be said that the sinner, and not merely the just, can eat Christ's body.

Reply to Objection: 1. Such words and similar expressions are to be understood of spiritual eating, which does not belong to sinners. Consequently, it is from such expressions being misunderstood that the above error seems to have arisen, through ignorance of the distinction between corporeal and spiritual eating.
2. Should even an unbeliever receive the sacramental species, he would receive Christ's body under the sacrament: hence he would eat Christ sacramentally, if the word "sacramentally" qualify the verb on the part of the thing eaten. But if it qualify the verb on the part of the one eating, then, properly speaking, he does not eat sacramentally, because he uses what he takes, not as a sacrament, but as simple food. Unless perchance the unbeliever were to intend to receive what the Church bestows; without having proper faith regarding the other articles, or regarding this sacrament.
3. Even though a mouse or a dog were to eat the consecrated host, the substance of Christ's body would not cease to be under the species, so long as those species remain, and that is, so long as the substance of bread would have remained; just as if it were to be cast into the mire. Nor does this turn to any indignity regarding Christ's body, since He willed to be crucified by sinners without detracting from His dignity; especially since the mouse or dog does not touch Christ's body in its proper species, but only as to its sacramental species. Some, however, have said that Christ's body would cease to be there, directly it were touched by a mouse or a dog; but this again detracts from the truth of the sacrament, as stated above. None the less it must not be said that the irrational animal eats the body of Christ sacramentally; since it is incapable of using it as a sacrament. Hence it eats Christ's body "accidentally," and not sacramentally, just as if anyone not knowing a host to be consecrated were to consume it. And since no genus is divided by an accidental difference, therefore this manner of eating Christ's body is not set down as a third way besides sacramental and spiritual eating.

Whether the sinner sins in receiving Christ's body sacramentally?

Objection: 1. It seems that the sinner does not sin in receiving Christ's body sacramentally, because Christ has no greater dignity under the sacramental species than under His own. But sinners did not sin when they touched Christ's body under its proper species; nay, rather they obtained forgiveness of their sins, as we read in Lc 7 of the woman who was a sinner; while it is written (Mt 14,36) that "as many as touched the hem of His garment were healed." Therefore, they do not sin, but rather obtain salvation, by receiving the body of Christ.
2. Further, this sacrament, like the others, is a spiritual medicine. But medicine is given to the sick for their recovery, according to Mt 9,12: "They that are in health need not a physician." Now they that are spiritually sick or infirm are sinners. Therefore this sacrament can be received by them without sin.
3. Further, this sacrament is one of our greatest gifts, since it contains Christ. But according to Augustine (De Lib. Arb. ii), the greatest gifts are those "which no one can abuse." Now no one sins except by abusing something. Therefore no sinner sins by receiving this sacrament.
4. Further, as this sacrament is perceived by taste and touch, so also is it by sight. Consequently, if the sinner sins by receiving the sacrament, it seems that he would sin by beholding it, which is manifestly untrue, since the Church exposes this sacrament to be seen and adored by all. Therefore the sinner does not sin by eating this sacrament.
5. Further, it happens sometimes that the sinner is unconscious of his sin. Yet such a one does not seem to sin by receiving the body of Christ, for according to this all who receive it would sin, as exposing themselves to danger, since the Apostle says (1Co 4,4): "I am not conscious to myself of anything, yet I am not hereby justified." Therefore, the sinner, if he receive this sacrament, does not appear to be guilty of sin.

On the contrary The Apostle says (1Co 11,29): "He that eateth and drinketh unworthily, eateth and drinketh judgment to himself." Now the gloss says on this passage: "He eats and drinks unworthily who is in sin, or who handles it irreverently." Therefore, if anyone, while in mortal sin, receives this sacrament, he purchases damnation, by sinning mortally.
I answer that In this sacrament, as in the others, that which is a sacrament is a sign of the reality of the sacrament. Now there is a twofold reality of this sacrament, as stated above (Question [73], Article [6]): one which is signified and contained, namely, Christ Himself; while the other is signified but not contained, namely, Christ's mystical body, which is the fellowship of the saints. Therefore, whoever receives this sacrament, expresses thereby that he is made one with Christ, and incorporated in His members; and this is done by living faith, which no one has who is in mortal sin. And therefore it is manifest that whoever receives this sacrament while in mortal sin, is guilty of lying to this sacrament, and consequently of sacrilege, because he profanes the sacrament: and therefore he sins mortally.

Reply to Objection: 1. When Christ appeared under His proper species, He did not give Himself to be touched by men as a sign of spiritual union with Himself, as He gives Himself to be received in this sacrament. And therefore sinners in touching Him under His proper species did not incur the sin of lying to Godlike things, as sinners do in receiving this sacrament.Furthermore, Christ still bore the likeness of the body of sin; consequently He fittingly allowed Himself to be touched by sinners. But as soon as the body of sin was taken away by the glory of the Resurrection, he forbade the woman to touch Him, for her faith in Him was defective, according to Jn 20,17: "Do not touch Me, for I am not yet ascended to My Father," i.e. "in your heart," as Augustine explains (Tract. cxxi in Joan.). And therefore sinners, who lack living faith regarding Christ are not allowed to touch this sacrament.
2. Every medicine does not suit every stage of sickness; because the tonic given to those who are recovering from fever would be hurtful to them if given while yet in their feverish condition. So likewise Baptism and Penance are as purgative medicines, given to take away the fever of sin; whereas this sacrament is a medicine given to strengthen, and it ought not to be given except to them who are quit of sin.
3. By the greatest gifts Augustine understands the soul's virtues, "which no one uses to evil purpose," as though they were principles of evil. Nevertheless sometimes a man makes a bad use of them, as objects of an evil use, as is seen in those who are proud of their virtues. So likewise this sacrament, so far as the sacrament is concerned, is not the principle of an evil use, but the object thereof. Hence Augustine says (Tract. lxii in Joan.): "Many receive Christ's body unworthily; whence we are taught what need there is to beware of receiving a good thing evilly . . . For behold, of a good thing, received evilly, evil is wrought": just as on the other hand, in the Apostle's case, "good was wrought through evil well received," namely, by bearing patiently the sting of Satan.
4. Christ's body is not received by being seen, but only its sacrament, because sight does not penetrate to the substance of Christ's body, but only to the sacramental species, as stated above (Question [76], Article [7]). But he who eats, receives not only the sacramental species, but likewise Christ Himself Who is under them. Consequently, no one is forbidden to behold Christ's body, when once he has received Christ's sacrament, namely, Baptism: whereas the non-baptized are not to be allowed even to see this sacrament, as is clear from Dionysius (Eccl. Hier. vii). But only those are to be allowed to share in the eating who are united with Christ not merely sacramentally, but likewise really.
5. The fact of a man being unconscious of his sin can come about in two ways. First of all through his own fault, either because through ignorance of the law (which ignorance does not excuse him), he thinks something not to be sinful which is a sin, as for example if one guilty of fornication were to deem simple fornication not to be a mortal sin; or because he neglects to examine his conscience, which is opposed to what the Apostle says (1Co 11,28): "Let a man prove himself, and so let him eat of that bread, and drink of the chalice." And in this way nevertheless the sinner who receives Christ's body commits sin, although unconscious thereof, because the very ignorance is a sin on his part.Secondly, it may happen without fault on his part, as, for instance, when he has sorrowed over his sin, but is not sufficiently contrite: and in such a case he does not sin in receiving the body of Christ, because a man cannot know for certain whether he is truly contrite. It suffices, however, if he find in himself the marks of contrition, for instance, if he "grieve over past sins," and "propose to avoid them in the future" [*Cf. Rule of Augustine]. But if he be ignorant that what he did was a sinful act, through ignorance of the fact, which excuses, for instance, if a man approach a woman whom he believed to be his wife whereas she was not, he is not to be called a sinner on that account; in the same way if he has utterly forgotten his sin, general contrition suffices for blotting it out, as will be said hereafter (XP, Question [2], Article [3], ad 2); hence he is no longer to be called a sinner.

Whether to approach this sacrament with consciousness of sin is the gravest of all sins?

Objection: 1. It seems that to approach this sacrament with consciousness of sin is the gravest of all sins; because the Apostle says (1Co 11,27): "Whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord": upon which the gloss observes: "He shall be punished as though he slew Christ." But the sin of them who slew Christ seems to have been most grave. Therefore this sin, whereby a man approaches Christ's table with consciousness of sin, appears to be the gravest.
2. Further, Jerome says in an Epistle (xlix): "What hast thou to do with women, thou that speakest familiarly with God at the altar?" [*The remaining part of the quotation is not from St. Jerome]. Say, priest, say, cleric, how dost thou kiss the Son of God with the same lips wherewith thou hast kissed the daughter of a harlot? "Judas, thou betrayest the Son of Man with a kiss!" And thus it appears that the fornicator approaching Christ's table sins as Judas did, whose sin was most grave. But there are many other sins which are graver than fornication, especially the sin of unbelief. Therefore the sin of every sinner approaching Christ's table is the gravest of all.
3. Further, spiritual uncleanness is more abominable to God than corporeal. But if anyone was to cast Christ's body into mud or a cess-pool, his sin would be reputed a most grave one. Therefore, he sins more deeply by receiving it with sin, which is spiritual uncleanness, upon his soul.

On the contrary Augustine says on the words, "If I had not come, and had not spoken to them, they would be without sin" (Tract. lxxxix in Joan.), that this is to be understood of the sin of unbelief, "in which all sins are comprised," and so the greatest of all sins appears to be, not this, but rather the sin of unbelief.
I answer that As stated in the FS, Question [73], Articles [3],6; SS, Question [73], Article [3], one sin can be said to be graver than another in two ways: first of all essentially, secondly accidentally. Essentially, in regard to its species, which is taken from its object: and so a sin is greater according as that against which it is committed is greater. And since Christ's Godhead is greater than His humanity, and His humanity greater than the sacraments of His humanity, hence it is that those are the gravest sins which are committed against the Godhead, such as unbelief and blasphemy. The second degree of gravity is held by those sins which are committed against His humanity: hence it is written (Mt 12,32): "Whosoever shall speak a word against the Son of Man, it shall be forgiven him; but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world nor in the world to come." In the third place come sins committed against the sacraments, which belong to Christ's humanity; and after these are the other sins committed against mere creatures.Accidentally, one sin can be graver than another on the sinner's part. for example, the sin which is the result of ignorance or of weakness is lighter than one arising from contempt, or from sure knowledge; and the same reason holds good of other circumstances. And according to this, the above sin can be graver in some, as happens in them who from actual contempt and with consciousness of sin approach this sacrament: but in others it is less grave; for instance, in those who from fear of their sin being discovered, approach this sacrament with consciousness of sin.So, then, it is evident that this sin is specifically graver than many others, yet it is not the greatest of all.

Reply to Objection: 1. The sin of the unworthy recipient is compared to the sin of them who slew Christ, by way of similitude, because each is committed against Christ's body; but not according to the degree of the crime. Because the sin of Christ's slayers was much graver, first of all, because their sin was against Christ's body in its own species, while this sin is against it under sacramental species; secondly, because their sin came of the intent of injuring Christ, while this does not.
2. The sin of the fornicator receiving Christ's body is likened to Judas kissing Christ, as to the resemblance of the sin, because each outrages Christ with the sign of friendship. but not as to the extent of the sin, as was observed above (ad 1). And this resemblance in crime applies no less to other sinners than to fornicators: because by other mortal sins, sinners act against the charity of Christ, of which this sacrament is the sign, and all the more according as their sins are graver. But in a measure the sin of fornication makes one more unfit for receiving this sacrament, because thereby especially the spirit becomes enslaved by the flesh, which is a hindrance to the fervor of love required for this sacrament.However, the hindrance to charity itself weighs more than the hindrance to its fervor. Hence the sin of unbelief, which fundamentally severs a man from the unity of the Church, simply speaking, makes him to be utterly unfit for receiving this sacrament; because it is the sacrament of the Church's unity, as stated above (Question [61], Article [2]). Hence the unbeliever who receives this sacrament sins more grievously than the believer who is in sin; and shows greater contempt towards Christ Who is in the sacrament, especially if he does not believe Christ to be truly in this sacrament; because, so far as lies in him, he lessens the holiness of the sacrament, and the power of Christ acting in it, and this is to despise the sacrament in itself. But the believer who receives the sacrament with consciousness of sin, by receiving it unworthily despises the sacrament, not in itself, but in its use. Hence the Apostle (1Co 11,29) in assigning the cause of this sin, says, "not discerning the body of the Lord," that is, not distinguishing it from other food: and this is what he does who disbelieves Christ's presence in this sacrament.
3. The man who would throw this sacrament into the mire would be guilty of more heinous sin than another approaching the sacrament fully conscious of mortal sin. First of all, because he would intend to outrage the sacrament, whereas the sinner receiving Christ's body unworthily has no such intent; secondly, because the sinner is capable of grace; hence he is more capable of receiving this sacrament than any irrational creature. Hence he would make a most revolting use of this sacrament who would throw it to dogs to eat, or fling it in the mire to be trodden upon.

Whether the priest ought to deny the body of Christ to the sinner seeking it?

Objection: 1. It seems that the priest should deny the body of Christ to the sinner seeking it. For Christ's precept is not to be set aside for the sake of avoiding scandal or on account of infamy to anyone. But (Mt 7,6) our Lord gave this command: "Give not that which is holy to dogs." Now it is especially casting holy things to dogs to give this sacrament to sinners. Therefore, neither on account of avoiding scandal or infamy should this sacrament be administered to the sinner who asks for it.
2. Further, one must choose the lesser of two evils. But it seems to be the lesser evil if the sinner incur infamy; or if an unconsecrated host be given to him; than for him to sin mortally by receiving the body of Christ. Consequently, it seems that the course to be adopted is either that the sinner seeking the body of Christ be exposed to infamy, or that an unconsecrated host be given to him.
3. Further, the body of Christ is sometimes given to those suspected of crime in order to put them to proof. Because we read in the Decretals: "It often happens that thefts are perpetrated in monasteries of monks; wherefore we command that when the brethren have to exonerate themselves of such acts, that the abbot shall celebrate Mass, or someone else deputed by him, in the presence of the community; and so, when the Mass is over, all shall communicate under these words: 'May the body of Christ prove thee today.'" And further on: "If any evil deed be imputed to a bishop or priest, for each charge he must say Mass and communicate, and show that he is innocent of each act imputed." But secret sinners must not be disclosed, for, once the blush of shame is set aside, they will indulge the more in sin, as Augustine says (De Verbis. Dom.; cf. Serm. lxxxii). Consequently, Christ's body is not to be given to occult sinners, even if they ask for it.

On the contrary on Ps 21,30: "All the fat ones of the earth have eaten and have adored," Augustine says: "Let not the dispenser hinder the fat ones of the earth," i.e. sinners, "from eating at the table of the Lord."
I answer that A distinction must be made among sinners: some are secret; others are notorious, either from evidence of the fact, as public usurers, or public robbers, or from being denounced as evil men by some ecclesiastical or civil tribunal. Therefore Holy Communion ought not to be given to open sinners when they ask for it. Hence Cyprian writes to someone (Ep. lxi): "You were so kind as to consider that I ought to be consulted regarding actors, end that magician who continues to practice his disgraceful arts among you; as to whether I thought that Holy Communion ought to be given to such with the other Christians. I think that it is beseeming neither the Divine majesty, nor Christian discipline, for the Church's modesty and honor to be defiled by such shameful and infamous contagion."But if they be not open sinners, but occult, the Holy Communion should not be denied them if they ask for it. For since every Christian, from the fact that he is baptized, is admitted to the Lord's table, he may not be robbed of his right, except from some open cause. Hence on 1Co 5,11, "If he who is called a brother among you," etc., Augustine's gloss remarks: "We cannot inhibit any person from Communion, except he has openly confessed, or has been named and convicted by some ecclesiastical or lay tribunal." Nevertheless a priest who has knowledge of the crime can privately warn the secret sinner, or warn all openly in public, from approaching the Lord's table, until they have repented of their sins and have been reconciled to the Church; because after repentance and reconciliation, Communion must not be refused even to public sinners, especially in the hour of death. Hence in the (3rd) Council of Carthage (Can. xxxv) we read: "Reconciliation is not to be denied to stage-players or actors, or others of the sort, or to apostates, after their conversion to God."

Reply to Objection: 1. Holy things are forbidden to be given to dogs, that is, to notorious sinners: whereas hidden deeds may not be published, but are to be left to the Divine judgment.
2. Although it is worse for the secret sinner to sin mortally in taking the body of Christ, rather than be defamed, nevertheless for the priest administering the body of Christ it is worse to commit mortal sin by unjustly defaming the hidden sinner than that the sinner should sin mortally; because no one ought to commit mortal sin in order to keep another out of mortal sin. Hence Augustine says (Quaest. super Gn 42): "It is a most dangerous exchange, for us to do evil lest another perpetrate a greater evil." But the secret sinner ought rather to prefer infamy than approach the Lord's table unworthily.Yet by no means should an unconsecrated host be given in place of a consecrated one; because the priest by so doing, so far as he is concerned, makes others, either the bystanders or the communicant, commit idolatry by believing that it is a consecrated host; because, as Augustine says on Ps 98,5: "Let no one eat Christ's flesh, except he first adore it." Hence in the Decretals (Extra, De Celeb. Miss., Ch. De Homine) it is said: "Although he who reputes himself unworthy of the Sacrament, through consciousness of his sin, sins gravely, if he receive; still he seems to offend more deeply who deceitfully has presumed to simulate it."
3. Those decrees were abolished by contrary enactments of Roman Pontiffs: because Pope Stephen V writes as follows: "The Sacred Canons do not allow of a confession being extorted from any person by trial made by burning iron or boiling water; it belongs to our government to judge of public crimes committed, and that by means of confession made spontaneously, or by proof of witnesses: but private and unknown crimes are to be left to Him Who alone knows the hearts of the sons of men." And the same is found in the Decretals (Extra, De Purgationibus, Ch. Ex tuarum). Because in all such practices there seems to be a tempting of God; hence such things cannot be done without sin. And it would seem graver still if anyone were to incur judgment of death through this sacrament, which was instituted as a means of salvation. Consequently, the body of Christ should never be given to anyone suspected of crime, as by way of examination.

Summa Th. III EN Qu.80