daily. Hence Innocent XI., in the above-mentioned decree, said that the greater or less frequency of Holy Communion must rest on the decision of the confessor who ought to be guided in this matter by the profit which he sees accrue to the souls under his direction. In the next place, the proximate preparation for Communion is that which is made on the morning itself of Communion, for which there is need of at least half an hour of mental prayer.
To reap also more abundant fruit from Communion, we must make a long thanksgiving. Father John of Avila said that the time after communion is "a time to gain treasures of graces." St. Mary Magdalene of Pazzi used to say that no time can be more calculated to in flame us with divine love than the time immediately after our Communion. And St. Teresa says: "After Communion let us be careful not to lose so good an opportunity of negotiating with God. His divine majesty is not accustomed to pay badly for his lodging, if he meets with a good reception."[1]
There are certain pusillanimous souls, who, on being exhorted to communicate more frequently, reply: "But I am not worthy." But, do you not know, that the more you refrain from Communion, the more unworthy you become of it? Because, deprived of Holy Communion, you will have less strength, and will commit many faults. Well, then, obey your director, and be guided by him: faults do not forbid Holy Communion, when they are not committed with full will; besides, among your failings, the greatest is, not to submit to what your spiritual Father says to you.
"But in my past life I was very bad." And I reply, that you must know, that he who is weakest has most need of the physician and of medicine. Jesus in the Blessed Sacrament is our physician and medicine as well.
- ↑ Way of Perfection, ch . 35.
