_On the contrary,_ Is the use of the Church, who is governed by the Holy Ghost.
_I answer that,_ Our Lord promised His faithful (Matt. 18:20) saying: "Where there are two or three gathered together in My name, there am I in the midst of them." And therefore we must hold firmly that the Church"s ordinations are directed by the wisdom of Christ. And for this reason we must look upon it as certain that the rite observed by the Church, in this and the other sacraments, is appropriate.
Reply Obj. 1: As Pope Melchiades says (Ep. ad Epis. Hispan.), "these two sacraments," viz. Baptism and Confirmation, "are so closely connected that they can nowise be separated save by death intervening, nor can one be duly celebrated without the other."
Consequently the same seasons are fixed for the solemn celebration of Baptism and of this sacrament. But since this sacrament is given only by bishops, who are not always present where priests are baptizing, it was necessary, as regards the common use, to defer the sacrament of Confirmation to other seasons also.
Reply Obj. 2: The sick and those in danger of death are exempt from this prohibition, as we read in the decree of the Council of Meaux.
And therefore, on account of the mult.i.tude of the faithful, and on account of imminent dangers, it is allowed for this sacrament, which can be given by none but a bishop, to be given or received even by those who are not fasting: since one bishop, especially in a large diocese, would not suffice to confirm all, if he were confined to certain times. But where it can be done conveniently, it is more becoming that both giver and receiver should be fasting.
Reply Obj. 3: According to the acts of the Council of Pope Martin, "it was lawful at all times to prepare the chrism." But since solemn Baptism, for which chrism has to be used, is celebrated on Easter Eve, it was rightly decreed, that chrism should be consecrated by the bishop two days beforehand, that it may be sent to the various parts of the diocese. Moreover, this day is sufficiently appropriate to the blessing of sacramental matter, since thereon was the Eucharist inst.i.tuted, to which, in a certain way, all the other sacraments are ordained, as stated above (Q. 65, A. 3).
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QUESTION 73
OF THE SACRAMENT OF THE EUCHARIST (In Six Articles)
We have now to consider the sacrament of the Eucharist; and first of all we treat of the sacrament itself; secondly, of its matter; thirdly, of its form; fourthly, of its effects; fifthly, of the recipients of this sacrament; sixthly, of the minister; seventhly, of the rite.
Under the first heading there are six points of inquiry:
(1) Whether the Eucharist is a sacrament?
(2) Whether it is one or several sacraments?
(3) Whether it is necessary for salvation?
(4) Its names;
(5) Its inst.i.tution;
(6) Its figures.
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FIRST ARTICLE [III, Q. 73, Art. 1]
Whether the Eucharist Is a Sacrament?
Objection 1: It seems that the Eucharist is not a sacrament. For two sacraments ought not to be ordained for the same end, because every sacrament is efficacious in producing its effect. Therefore, since both Confirmation and the Eucharist are ordained for perfection, as Dionysius says (Eccl. Hier. iv), it seems that the Eucharist is not a sacrament, since Confirmation is one, as stated above (Q. 65, A. 1; Q. 72, A. 1).
Obj. 2: Further, in every sacrament of the New Law, that which comes visibly under our senses causes the invisible effect of the sacrament, just as cleansing with water causes the baptismal character and spiritual cleansing, as stated above (Q. 63, A. 6; Q.
66, AA. 1, 3, 7). But the species of bread and wine, which are the objects of our senses in this sacrament, neither produce Christ"s true body, which is both reality and sacrament, nor His mystical body, which is the reality only in the Eucharist. Therefore, it seems that the Eucharist is not a sacrament of the New Law.
Obj. 3: Further, sacraments of the New Law, as having matter, are perfected by the use of the matter, as Baptism is by ablution, and Confirmation by signing with chrism. If, then, the Eucharist be a sacrament, it would be perfected by the use of the matter, and not by its consecration. But this is manifestly false, because the words spoken in the consecration of the matter are the form of this sacrament, as will be shown later on (Q. 78, A. 1). Therefore the Eucharist is not a sacrament.
_On the contrary,_ It is said in the Collect [*Postcommunion "pro vivis et defunctis"]: "May this Thy Sacrament not make us deserving of punishment."
_I answer that,_ The Church"s sacraments are ordained for helping man in the spiritual life. But the spiritual life is a.n.a.logous to the corporeal, since corporeal things bear a resemblance to spiritual.
Now it is clear that just as generation is required for corporeal life, since thereby man receives life; and growth, whereby man is brought to maturity: so likewise food is required for the preservation of life. Consequently, just as for the spiritual life there had to be Baptism, which is spiritual generation; and Confirmation, which is spiritual growth: so there needed to be the sacrament of the Eucharist, which is spiritual food.
Reply Obj. 1: Perfection is twofold. The first lies within man himself; and he attains it by growth: such perfection belongs to Confirmation. The other is the perfection which comes to man from the addition of food, or clothing, or something of the kind; and such is the perfection befitting the Eucharist, which is the spiritual refreshment.
Reply Obj. 2: The water of Baptism does not cause any spiritual effect by reason of the water, but by reason of the power of the Holy Ghost, which power is in the water. Hence on John 5:4, "An angel of the Lord at certain times," etc., Chrysostom observes: "The water does not act simply as such upon the baptized, but when it receives the grace of the Holy Ghost, then it looses all sins." But the true body of Christ bears the same relation to the species of the bread and wine, as the power of the Holy Ghost does to the water of Baptism: hence the species of the bread and wine produce no effect except from the virtue of Christ"s true body.
Reply Obj. 3: A sacrament is so termed because it contains something sacred. Now a thing can be styled sacred from two causes; either absolutely, or in relation to something else. The difference between the Eucharist and other sacraments having sensible matter is that whereas the Eucharist contains something which is sacred absolutely, namely, Christ"s own body; the baptismal water contains something which is sacred in relation to something else, namely, the sanctifying power: and the same holds good of chrism and such like.
Consequently, the sacrament of the Eucharist is completed in the very consecration of the matter, whereas the other sacraments are completed in the application of the matter for the sanctifying of the individual. And from this follows another difference. For, in the sacrament of the Eucharist, what is both reality and sacrament is in the matter itself, but what is reality only, namely, the grace bestowed, is in the recipient; whereas in Baptism both are in the recipient, namely, the character, which is both reality and sacrament, and the grace of pardon of sins, which is reality only.
And the same holds good of the other sacraments.
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SECOND ARTICLE [III, Q. 73, Art. 2]
Whether the Eucharist Is One Sacrament or Several?
Objection 1: It seems that the Eucharist is not one sacrament but several, because it is said in the Collect [*Postcommunion "pro vivis et defunctis"]: "May the sacraments which we have received purify us, O Lord": and this is said on account of our receiving the Eucharist.
Consequently the Eucharist is not one sacrament but several.
Obj. 2: Further, it is impossible for genera to be multiplied without the species being multiplied: thus it is impossible for one man to be many animals. But, as stated above (Q. 60, A. 1), sign is the genus of sacrament. Since, then, there are more signs than one, to wit, bread and wine, it seems to follow that here must be more sacraments than one.
Obj. 3: Further, this sacrament is perfected in the consecration of the matter, as stated above (A. 1, ad 3). But in this sacrament there is a double consecration of the matter. Therefore, it is a twofold sacrament.
_On the contrary,_ The Apostle says (1 Cor. 10:17): "For we, being many, are one bread, one body, all that partake of one bread": from which it is clear that the Eucharist is the sacrament of the Church"s unity. But a sacrament bears the likeness of the reality whereof it is the sacrament. Therefore the Eucharist is one sacrament.
_I answer that,_ As stated in _Metaph._ v, a thing is said to be one, not only from being indivisible, or continuous, but also when it is complete; thus we speak of one house, and one man. A thing is one in perfection, when it is complete through the presence of all that is needed for its end; as a man is complete by having all the members required for the operation of his soul, and a house by having all the parts needful for dwelling therein. And so this sacrament is said to be one. Because it is ordained for spiritual refreshment, which is conformed to corporeal refreshment. Now there are two things required for corporeal refreshment, namely, food, which is dry sustenance, and drink, which is wet sustenance. Consequently, two things concur for the integrity of this sacrament, to wit, spiritual food and spiritual drink, according to John: "My flesh is meat indeed, and My blood is drink indeed." Therefore, this sacrament is materially many, but formally and perfectively one.
Reply Obj. 1: The same Collect at first employs the plural: "May the sacraments which we have received purify us"; and afterwards the singular number: "May this sacrament of Thine not make us worthy of punishment": so as to show that this sacrament is in a measure several, yet simply one.
Reply Obj. 2: The bread and wine are materially several signs, yet formally and perfectively one, inasmuch as one refreshment is prepared therefrom.
Reply Obj. 3: From the double consecration of the matter no more can be gathered than that the sacrament is several materially, as stated above.
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THIRD ARTICLE [III, Q. 73, Art. 3]
Whether the Eucharist Is Necessary for Salvation?
Objection 1: It seems that this sacrament is necessary for salvation.
For our Lord said (John 6:54): "Except you eat the flesh of the Son of Man, and drink His blood, you shall not have life in you." But Christ"s flesh is eaten and His blood drunk in this sacrament.
Therefore, without this sacrament man cannot have the health of spiritual life.
Obj. 2: Further, this sacrament is a kind of spiritual food. But bodily food is requisite for bodily health. Therefore, also is this sacrament, for spiritual health.
Obj. 3: Further, as Baptism is the sacrament of our Lord"s Pa.s.sion, without which there is no salvation, so also is the Eucharist. For the Apostle says (1 Cor. 11:26): "For as often as you shall eat this bread, and drink the chalice, you shall show the death of the Lord, until He come." Consequently, as Baptism is necessary for salvation, so also is this sacrament.
_On the contrary,_ Augustine writes (Ad Bonifac. contra Pelag. I): "Nor are you to suppose that children cannot possess life, who are deprived of the body and blood of Christ."
_I answer that,_ Two things have to be considered in this sacrament, namely, the sacrament itself, and what is contained in it. Now it was stated above (A. 1, Obj. 2) that the reality of the sacrament is the unity of the mystical body, without which there can be no salvation; for there is no entering into salvation outside the Church, just as in the time of the deluge there was none outside the Ark, which denotes the Church, according to 1 Pet. 3:20, 21. And it has been said above (Q. 68, A. 2), that before receiving a sacrament, the reality of the sacrament can be had through the very desire of receiving the sacrament. Accordingly, before actual reception of this sacrament, a man can obtain salvation through the desire of receiving it, just as he can before Baptism through the desire of Baptism, as stated above (Q. 68, A. 2). Yet there is a difference in two respects. First of all, because Baptism is the beginning of the spiritual life, and the door of the sacraments; whereas the Eucharist is, as it were, the consummation of the spiritual life, and the end of all the sacraments, as was observed above (Q. 63, A. 6): for by the hallowings of all the sacraments preparation is made for receiving or consecrating the Eucharist. Consequently, the reception of Baptism is necessary for starting the spiritual life, while the receiving of the Eucharist is requisite for its consummation; by partaking not indeed actually, but in desire, as an end is possessed in desire and intention. Another difference is because by Baptism a man is ordained to the Eucharist, and therefore from the fact of children being baptized, they are destined by the Church to the Eucharist; and just as they believe through the Church"s faith, so they desire the Eucharist through the Church"s intention, and, as a result, receive its reality. But they are not disposed for Baptism by any previous sacrament, and consequently before receiving Baptism, in no way have they Baptism in desire; but adults alone have: consequently, they cannot have the reality of the sacrament without receiving the sacrament itself. Therefore this sacrament is not necessary for salvation in the same way as Baptism is.
Reply Obj. 1: As Augustine says, explaining John 6:54, "This food and this drink," namely, of His flesh and blood: "He would have us understand the fellowship of His body and members, which is the Church in His predestinated, and called, and justified, and glorified, His holy and believing ones." Hence, as he says in his Epistle to Boniface (Pseudo-Beda, in 1 Cor. 10:17): "No one should entertain the slightest doubt, that then every one of the faithful becomes a partaker of the body and blood of Christ, when in Baptism he is made a member of Christ"s body; nor is he deprived of his share in that body and chalice even though he depart from this world in the unity of Christ"s body, before he eats that bread and drinks of that chalice."