A Tract on Proper Eucharistic Reception

In this, let us look at the primary effects of receiving the Most Holy Eucharist. We say “primary” to indicate what is most direct and close to the workings of grace within the Eucharistic Sacrament.

The first primary effect is a “bestowal of grace” upon both the world and the soul of man. Since charity cannot be without grace, the virtue of charity is both bestowed and grows in the person.

The second primary effect is one of “the perpetuation of Christ’s Passion” upon the world. Each of the other Sacraments contains some essential and necessary part of Christ’s ministerial role as Priest, Prophet, and King. However, the Eucharist contains the full office of Jesus Christ in His entire Hypostatic, Enfleshed, and Incarnate Person.

The third primary effect is the “spiritual nourishment of the person”, akin to how natural and temporal food and drink nourish the body alone. We could simply say that the soul alone is nourished, but since the soul gives life to the body, the body is also affected by reception of the Eucharist.

The fourth primary effect is the “growth of unity in the soul and in Holy Mother Church” as well. For when one proper reception occurs with the Eucharist, a schismatic chasm in the Church is healed. When the spiritual rifts are healed in the Mystical Body of Christ, it is from the Eucharistic Grace of the Head of that same Body, Jesus Christ, Our Lord and Savior.

Now let us look at the secondary effects of the Bread of Life and proper reception. We say “secondary”, not to prescribe some semblance of lessening the effects, but to both bestow some order to these effects, as well as categorize them properly.

The first secondary effect is the “attaining of Eternal Life”, due to the merits of the entire Life of Christ, but principally the merits of His Passion. We are not saying that one merit lessens the other in a negative way, with the life of our Lord Jesus Christ. What we mean to say is that principally, the Sacrifice of the Life-Giving Cross is exactly that: life-giving.

The second secondary effect of reception is the “immortalization of our future incorruptibility.” What we mean by this is that, at the time of death, our soul is separated from the body and brought before Jesus Christ, who immediately judges it without waiting, but in a just and merciful love. When we find out our Eternal Verdict at that Most Fearful Judgment of Charity, we will know all things we have done and have failed to do. If we are found perfectly clean, it is straight to Heaven. If we are found with spiritual uncleanliness on our soul, it is to Purgatory. If we are found in deadly, mortal sin, we are condemned to the fires of Hell. Therefore, as food for the journey, the Most Holy Eucharist gives way to a future where our souls are eternally glorified in Heaven. When the End is here, our souls will reunite with our bodies and be glorified as well. We will be personally immortal, in where our body and soul, united together will meet the Bridegroom in the Last Day of Eternity. We will share in the fellowship of the saints, in peace and unity forever and ever.

Further, let us look at the tertiary effects of reception, bearing in mind what was said above about the primary and secondary effects.

The first tertiary effect is strengthening against mortal sins. While the Eucharist cannot forgive someone in “known” mortal sin, if someone is ignorant of any mortal sin they have committed, bearing in mind they have both perfect contrition and a firm resolution to sacramentally confess their sins to a priest, then they can be given the effects of sacramental absolution. However, as stated, they must resolve to confess sins to a priest, as well as have perfect contrition before the actual reception of Holy Communion.

The second tertiary effect is forgiveness of venial sin. With venial sin, as the Scripture says in that “love covers a multitude of sins”, it is sufficient for simple reception of the Eucharist to forgive venial sins. However, while certain graces are given in the Eucharist to forgive venial sins, the Sacrament of Confession is essential to strengthen one against venial sins with special graces there in this Sacrament of Mercy. Just as the Eucharist strengthens one against mortal sins, so too does Confession strengthen the soul against venial sins.

Even more, let us look at the quaternary effects of Eucharistic reception. Keep in mind what we have said about the above effects so far.

The first quaternary effect of reception is “spiritual preservation”, or the strengthening against decay of spiritual matters within the soul. Just as food and medicine strengthen and heal the body, the soul is strengthened and healed through the Bread of Life and Chalice of Salvation.

The second quaternary effect upon receiving the Eucharistic Jesus is “spiritual fortification” against the diabolical and protection against the demons. Just as a man is trained for combat, so too does the Eucharist spiritual train a man for the war against the soul by the world, flesh and the devil. The demons are repelled, and all assaults of the Enemy are thwarted.

The third quaternary effect of this reception is “ecclesiastical perpetuation of spiritual benefits,” that is, the Church benefits from each person properly receiving the Eucharist in a state of grace and with loving devotion. The Prayers of the Holy Sacrifice of the Mass, the Greater Liturgy, as well as the Divine Office, the Lesser Liturgy, both serve each other to win souls for Christ to Eternal Beatitude and Paradise. Since we, as part of the priesthood of the baptized, are all priests, we are to make sacrifice. Making sacrifice is not limited to ordained men, but is for all who have been baptized into the death of Christ Jesus.