ows 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.
_______________________

SEVENTH ARTICLE [III, Q. 80, Art. 7]

Whether the Seminal Loss That Occurs During Sleep Hinders Anyone from
Receiving This Sacrament?

Objection 1: It seems that seminal loss does not hinder anyone from
receiving the body of Christ: because no one is prevented from
receiving the body of Christ except on account of sin. But seminal
loss happens without sin: for Augustine says (Gen. ad lit. xii) that
"the same image that comes into the mind of a speaker may present
itself to the mind of the sleeper, so that the latter be unable to
distinguish the image from the reality, and is moved carnally and
with the result that usually follows such motions; and there is as
little sin in this as there is in speaking and therefore thinking
about such things." Consequently these motions do not prevent one
from receiving this sacrament.

Obj. 2: Further, Gregory says in a Letter to Augustine, Bishop of the
English (Regist. xi): "Those who pay the debt of marriage not from
lust, but from desire to have children, should be left to their own
judgment, as to whether they should enter the church and receive the
mystery of our Lord's body, after such intercourse: because they
ought not to be forbidden from receiving it, since they have passed
through the fire unscorched."

From this it is evident that seminal loss even of one awake, if it be
without sin, is no hindrance to receiving the body of Christ.
Consequently, much less is it in the case of one asleep.

Obj. 3: Further, these movements of the flesh seem to bring with them
only bodily uncleanness. But there are other bodily defilements which
according to the Law forbade entrance into the holy places, yet which
under the New Law do not prevent receiving this sacrament: as, for
instance, in the case of a woman after child-birth, or in her
periods, or suffering from issue of blood, as Gregory writes to
Augustine, Bishop of the English (Regist. xi). Therefore it seems
that neither do