sgressing the precept, nevertheless, as
Pope Innocent III says, penitents, "who refrain on the advice of
their priest," are excused.
_______________________

TWELFTH ARTICLE [III, Q. 80, Art. 12]

Whether It Is Lawful to Receive the Body of Christ Without the Blood?

Objection 1: It seems unlawful to receive the body of Christ without
the blood. For Pope Gelasius says (cf. De Consecr. ii): "We have
learned that some persons after taking only a portion of the sacred
body, abstain from the chalice of the sacred blood. I know not for
what superstitious motive they do this: therefore let them either
receive the entire sacrament, or let them be withheld from the
sacrament altogether." Therefore it is not lawful to receive the body
of Christ without His blood.

Obj. 2: Further, the eating of the body and the drinking of the blood
are required for the perfection of this sacrament, as stated above
(Q. 73, A. 2; Q. 76, A. 2, ad 1). Consequently, if the body be taken
without the blood, it will be an imperfect sacrament, which seems to
savor of sacrilege; hence Pope Gelasius adds (cf. De Consecr. ii),
"because the dividing of one and the same mystery cannot happen
without a great sacrilege."

Obj. 3: Further, this sacrament is celebrated in memory of our Lord's
Passion, as stated above (Q. 73, AA. 4, 5; Q. 74, A. 1), and is
received for the health of soul. But the Passion is expressed in the
blood rather than in the body; moreover, as stated above (Q. 74, A.
1), the blood is offered for the health of the soul. Consequently,
one ought to refrain from receiving the body rather than the blood.
Therefore, such as approach this sacrament ought not to take Christ's
body without His blood.

_On the contrary,_ It is the custom of many churches for the body of
Christ to be given to the communicant without His blood.

_I answer that,_ Two points should be observed regarding the use of
this sacrament, one on the part of the sacrament, the other on the
part of the recipients; on the part of the sacrament it is proper for
both the body and the blood to be received, since the perfection of
the sacrament lies in both, and consequently, since it is the
priest's duty both to consecrate and finish the sacrament, he ought
on no account to receive Christ's body without the blood.

But on the part of the recipient the greatest reverence and caution
are called for, lest anything happen which is unworthy of so great a
mystery. Now this could