Pope St. Pius X, and the Council of Trent, said it was the will of the Church that we should receive Holy Communion, our Daily and Supersubstantial Bread (Mat 6:11 and Luke 11:3) daily. And so, we should strive to live in such a way as to receive Him daily. "The Holy Council of Trent, having in view the ineffable riches of grace which are offered to the faithful who receive the Most Holy Eucharist, makes the following declaration: "The Holy Council wishes indeed that at each Mass the faithful who are present should communicate, not only in spiritual desire, but sacramentally, by the actual reception of the Eucharist." These words declare plainly enough the wish of the Church that all Christians should be daily nourished by this heavenly banquet and should derive therefrom more abundant fruit for their sanctification."https://www.ewtn.com/library/CURIA/CDWFREQ.HTM (SACRA TRIDENTINA On Frequent and Daily Reception of Holy Communion: Pope St. Pius X: Issued and approved by Pope Pius X on December 20, 1905)Devout reception of the Holy Eucharist, through the increase of charity, removes venial sins, and gives strongest graces to avoid mortal sin in future. His Holiness Pope St. Pius X continues to explain "
This wish of the Council (of Trent) fully conforms to that desire wherewith Christ our Lord was inflamed when He instituted this Divine Sacrament. For He Himself, more than once, and in clarity of word, pointed out the necessity of frequently eating His Flesh and drinking His Blood, especially in these words: This is the bread that has come down from heaven; not as your fathers ate the manna, and died. He who eats this bread shall live forever. From this comparison of the Food of angels with bread and with manna, it was easily to be understood by His disciples that, as the body is daily nourished with bread, and as the Hebrews were daily fed with manna in the desert, so the Christian soul might daily partake of this heavenly bread and be refreshed thereby. Moreover, we are bidden in the Lord's Prayer to ask for "our daily bread" by which words, the holy Fathers of the Church all but unanimously teach, must be understood not so much that material bread which is the support of the body as the Eucharistic bread which ought to be our daily food.
Moreover, the desire of Jesus Christ and of the Church that all the faithful should daily approach the sacred banquet is directed chiefly to this end, that the faithful, being united to God by means of the Sacrament, may thence derive strength to resist their sensual passions, to cleanse themselves from the stains of daily faults, and to avoid these graver sins to which human frailty is liable; so that its primary purpose is not that the honor and reverence due to our Lord may be safe-guarded, or that it may serve as a reward or recompense of virtue bestowed on the recipients. Hence the Holy Council calls the Eucharist "the antidote whereby we may be freed from daily faults and be preserved from mortal sin.
The will of God in this respect was well understood by the first Christians; and they daily hastened to this Table of life and strength. They continued steadfastly in the teaching of the apostles and in the communion of the breaking of the bread. The holy Fathers and writers of the Church testify that this practice was continued into later ages and not without great increase of holiness and perfection.
Piety, however, grew cold, and especially afterward because of the widespread plague of Jansenism, disputes began to arise ... Accordingly, the Sacred Congregation of the Council, in a Plenary Session held on December 16,1905, submitted this matter to a very careful study, and after sedulously examining the reasons adduced on either side, determined and declared as follows:
1. Frequent and daily Communion, as a practice most earnestly desired by Christ our Lord and by the Catholic Church, should be open to all the faithful, of whatever rank and condition of life; so that no one who is in the state of grace, and who approaches the Holy Table with a right and devout intention (recta piaque mente) can be prohibited therefrom.
2. A right intention consists in this: that he who approaches the Holy Table should do so, not out of routine, or vain glory, or human respect, but that he wish to please God, to be more closely united with Him by charity, and to have recourse to this divine remedy for his weakness and defects.
3. Although it is especially fitting that those who receive Communion frequently or daily should be free from venial sins, at least from such as are fully deliberate, and from any affection thereto, nevertheless, it is sufficient that they be free from mortal sin, with the purpose of never sinning in the future; and if they have this sincere purpose, it is impossible but that daily communicants should gradually free themselves even from venial sins, and from all affection thereto ... 9. Finally, after the publication of this Decree, all ecclesiastical writers are to cease from contentious controversy concerning the dispositions requisite for frequent and daily Communion.
All this having been reported to His Holiness, Pope Pius X, by the undersigned Secretary of the Sacred Congregation in an audience held on December 17, 1905, His Holiness ratified this Decree, confirmed it and ordered its publication, anything to the contrary notwithstanding."
Let all this spur us further to imitate the Saints: "“Saint Francis de Sales resolved to make a spiritual Communion at least every fifteen minutes so that he could link all the events of the day to his reception of the Eucharist at Mass” ... Saint Leonard of Port Maurice, who said:“If you practice the holy exercise of spiritual Communion several times each day, within a month you will see your heart completely changed” (!) (7 Secrets of the Eucharist, pp. 97-98 ) We must receive Sacramental Communion daily or as often as possible. We must have great desire to be entirely surrendered and wholly transformed by continual union with Him. Spiritual Communion even more frequently. The Doctors and Saints tell us that it becomes morally impossible to attain holiness and perfection if we neglect this means.