harmonize with frequent Communion; they know that more prayer is required, more mortification, as well internal as external, more seclusion; and on this account they are ashamed to approach the altar more frequently. Without doubt, such souls are right to refrain from frequent Communion as long as they find themselves in that unhappy state of lukewarmness; but whoever is called to a more perfect life should lay aside this lukewarmness, if he would not greatly risk his eternal salvation.
It will be found likewise to contribute very much to keep fervor alive in the soul, often to make a spiritual Communion, so much recommended by the Council of Trent,[1] which exhorts all the faithful to practise it. The spiritual Communion, as St. Thomas says,[2] consists in an ardent desire to receive Jesus Christ in the Holy Sacrament; and therefore the saints were careful to make it several times in the day. The method of making it is this: "My Jesus, I believe that Thou art really present in the Most Holy Sacrament. I love Thee, and I desire Thee; come to my soul. I embrace Thee; and I beseech Thee never to allow me to be separated from Thee again." Or more briefly thus: "My Jesus, come to me; I desire Thee; I embrace Thee; let us remain ever united together." This spiritual Communion maybe practised several times a day: when we make our prayer, when we make our visit to the Blessed Sacrament, and especially when we attend Mass at the moment of the priests Communion. The Dominican Sister Blessed Angela of the Cross said: "If my confessor had not taught me this method of communicating spiritually several times a day, I should not have trusted myself to live."
5. Prayer.
The fifth and most necessary means for the spiritual
