(1) Whether bread and wine are the matter of this sacrament?
(2) Whether a determinate quant.i.ty of the same is required for the matter of this sacrament?
(3) Whether the matter of this sacrament is wheaten bread?
(4) Whether it is unleavened or fermented bread?
(5) Whether the matter of this sacrament is wine from the grape?
(6) Whether water should be mixed with it?
(7) Whether water is of necessity for this sacrament?
(8) Of the quant.i.ty of the water added.
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FIRST ARTICLE [III, Q. 74, Art. 1]
Whether the Matter of This Sacrament Is Bread and Wine?
Objection 1: It seems that the matter of this sacrament is not bread and wine. Because this sacrament ought to represent Christ"s Pa.s.sion more fully than did the sacraments of the Old Law. But the flesh of animals, which was the matter of the sacraments under the Old Law, shows forth Christ"s Pa.s.sion more fully than bread and wine.
Therefore the matter of this sacrament ought rather to be the flesh of animals than bread and wine.
Obj. 2: Further, this sacrament is to be celebrated in every place.
But in many lands bread is not to be found, and in many places wine is not to be found. Therefore bread and wine are not a suitable matter for this sacrament.
Obj. 3: Further, this sacrament is for both hale and weak. But to some weak persons wine is hurtful. Therefore it seems that wine ought not to be the matter of this sacrament.
_On the contrary,_ Pope Alexander I says (Ep. ad omnes orth. i): "In oblations of the sacraments only bread and wine mixed with water are to be offered."
_I answer that,_ Some have fallen into various errors about the matter of this sacrament. Some, known as the Artotyrytae, as Augustine says (De Haeres. xxviii), "offer bread and cheese in this sacrament, contending that oblations were celebrated by men in the first ages, from fruits of the earth and sheep." Others, called Cataphrygae and Pepuziani, "are reputed to have made their Eucharistic bread with infants" blood drawn from tiny punctures over the entire body, and mixed with flour." Others, styled Aquarii, under guise of sobriety, offer nothing but water in this sacrament.
Now all these and similar errors are excluded by the fact that Christ inst.i.tuted this sacrament under the species of bread and wine, as is evident from Matt. 26. Consequently, bread and wine are the proper matter of this sacrament. And the reasonableness of this is seen first, in the use of this sacrament, which is eating: for, as water is used in the sacrament of Baptism for the purpose of spiritual cleansing, since bodily cleansing is commonly done with water; so bread and wine, wherewith men are commonly fed, are employed in this sacrament for the use of spiritual eating.
Secondly, in relation to Christ"s Pa.s.sion, in which the blood was separated from the body. And therefore in this sacrament, which is the memorial of our Lord"s Pa.s.sion, the bread is received apart as the sacrament of the body, and the wine as the sacrament of the blood.
Thirdly, as to the effect, considered in each of the partakers. For, as Ambrose (Mag. Sent. iv, D, xi) says on 1 Cor. 11:20, this sacrament "avails for the defense of soul and body"; and therefore "Christ"s body is offered" under the species of bread "for the health of the body, and the blood" under the species of wine "for the health of the soul," according to Lev. 17:14: "The life of the animal [Vulg.: "of all flesh"] is in the blood."
Fourthly, as to the effect with regard to the whole Church, which is made up of many believers, just "as bread is composed of many grains, and wine flows from many grapes," as the gloss observes on 1 Cor.
10:17: "We being many are ... one body," etc.
Reply Obj. 1: Although the flesh of slaughtered animals represents the Pa.s.sion more forcibly, nevertheless it is less suitable for the common use of this sacrament, and for denoting the unity of the Church.
Reply Obj. 2: Although wheat and wine are not produced in every country, yet they can easily be conveyed to every land, that is, as much as is needful for the use of this sacrament: at the same time one is not to be consecrated when the other is lacking, because it would not be a complete sacrament.
Reply Obj. 3: Wine taken in small quant.i.ty cannot do the sick much harm: yet if there be fear of harm, it is not necessary for all who take Christ"s body to partake also of His blood, as will be stated later (Q. 80, A. 12).
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SECOND ARTICLE [III, Q. 74, Art. 2]
Whether a Determinate Quant.i.ty of Bread and Wine Is Required for the Matter of This Sacrament?
Objection 1: It seems that a determinate quant.i.ty of bread and wine is required for the matter of this sacrament. Because the effects of grace are no less set in order than those of nature. But, "there is a limit set by nature upon all existing things, and a reckoning of size and development" (De Anima ii). Consequently, in this sacrament, which is called "Eucharist," that is, "a good grace," a determinate quant.i.ty of the bread and wine is required.
Obj. 2: Further, Christ gave no power to the ministers of the Church regarding matters which involve derision of the faith and of His sacraments, according to 2 Cor. 10:8: "Of our power which the Lord hath given us unto edification, and not for your destruction." But it would lead to mockery of this sacrament if the priest were to wish to consecrate all the bread which is sold in the market and all the wine in the cellar. Therefore he cannot do this.
Obj. 3: Further, if anyone be baptized in the sea, the entire sea-water is not sanctified by the form of baptism, but only the water wherewith the body of the baptized is cleansed. Therefore, neither in this sacrament can a superfluous quant.i.ty of bread be consecrated.
_On the contrary,_ Much is opposed to little, and great to small. But there is no quant.i.ty, however small, of the bread and wine which cannot be consecrated. Therefore, neither is there any quant.i.ty, however great, which cannot be consecrated.
_I answer that,_ Some have maintained that the priest could not consecrate an immense quant.i.ty of bread and wine, for instance, all the bread in the market or all the wine in a cask. But this does not appear to be true, because in all things containing matter, the reason for the determination of the matter is drawn from its disposition to an end, just as the matter of a saw is iron, so as to adapt it for cutting. But the end of this sacrament is the use of the faithful. Consequently, the quant.i.ty of the matter of this sacrament must be determined by comparison with the use of the faithful. But this cannot be determined by comparison with the use of the faithful who are actually present; otherwise the parish priest having few parishioners could not consecrate many hosts. It remains, then, for the matter of this sacrament to be determined in reference to the number of the faithful absolutely. But the number of the faithful is not a determinate one. Hence it cannot be said that the quant.i.ty of the matter of this sacrament is restricted.
Reply Obj. 1: The matter of every natural object has its determinate quant.i.ty by comparison with its determinate form. But the number of the faithful, for whose use this sacrament is ordained, is not a determinate one. Consequently there is no comparison.
Reply Obj. 2: The power of the Church"s ministers is ordained for two purposes: first for the proper effect, and secondly for the end of the effect. But the second does not take away the first. Hence, if the priest intends to consecrate the body of Christ for an evil purpose, for instance, to make mockery of it, or to administer poison through it, he commits sin by his evil intention, nevertheless, on account of the power committed to him, he accomplishes the sacrament.
Reply Obj. 3: The sacrament of Baptism is perfected in the use of the matter: and therefore no more of the water is hallowed than what is used. But this sacrament is wrought in the consecration of the matter. Consequently there is no parallel.
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THIRD ARTICLE [III, Q. 74, Art. 3]
Whether Wheaten Bread Is Required for the Matter of This Sacrament?
Objection 1: It seems that wheaten bread is not requisite for the matter of this sacrament, because this sacrament is a reminder of our Lord"s Pa.s.sion. But barley bread seems to be more in keeping with the Pa.s.sion than wheaten bread, as being more bitter, and because Christ used it to feed the mult.i.tudes upon the mountain, as narrated in John 6. Therefore wheaten bread is not the proper matter of this sacrament.
Obj. 2: Further, in natural things the shape is a sign of species.
But some cereals resemble wheat, such as spelt and maize, from which in some localities bread is made for the use of this sacrament.
Therefore wheaten bread is not the proper matter of this sacrament.
Obj. 3: Further, mixing dissolves species. But wheaten flour is hardly to be found unmixed with some other species of grain, except in the instance of specially selected grain. Therefore it does not seem that wheaten bread is the proper matter for this sacrament.
Obj. 4: Further, what is corrupted appears to be of another species.
But some make the sacrament from bread which is corrupted, and which no longer seems to be wheaten bread. Therefore, it seems that such bread is not the proper matter of this sacrament.
_On the contrary,_ Christ is contained in this sacrament, and He compares Himself to a grain of wheat, saying (John 12:24): "Unless the grain of wheat falling into the ground die, itself remaineth alone." Therefore bread from corn, i.e. wheaten bread, is the matter of this sacrament.
_I answer that,_ As stated above (A. 1), for the use of the sacraments such matter is adopted as is commonly made use of among men. Now among other breads wheaten bread is more commonly used by men; since other breads seem to be employed when this fails. And consequently Christ is believed to have inst.i.tuted this sacrament under this species of bread. Moreover this bread strengthens man, and so it denotes more suitably the effect of this sacrament.
Consequently, the proper matter for this sacrament is wheaten bread.
Reply Obj. 1: Barley bread serves to denote the hardness of the Old Law; both on account of the hardness of the bread, and because, as Augustine says (Q. 83): "The flour within the barley, wrapped up as it is within a most tenacious fibre, denotes either the Law itself, which was given in such manner as to be vested in bodily sacraments; or else it denotes the people themselves, who were not yet despoiled of carnal desires, which clung to their hearts like fibre." But this sacrament belongs to Christ"s "sweet yoke," and to the truth already manifested, and to a spiritual people. Consequently barley bread would not be a suitable matter for this sacrament.
Reply Obj. 2: A begetter begets a thing like to itself in species, yet there is some unlikeness as to the accidents, owing either to the matter, or to weakness within the generative power. And therefore, if there be any cereals which can be grown from the seed of the wheat (as wild wheat from wheat seed grown in bad ground), the bread made from such grain can be the matter of this sacrament: and this does not obtain either in barley, or in spelt, or even in maize, which is of all grains the one most resembling the wheat grain. But the resemblance as to shape in such seems to denote closeness of species rather than ident.i.ty; just as the resemblance in shape between the dog and the wolf goes to show that they are allied but not of the same species. Hence from such grains, which cannot in any way be generated from wheat grain, bread cannot be made such as to be the proper matter of this sacrament.
Reply Obj. 3: A moderate mixing does not alter the species, because that little is as it were absorbed by the greater. Consequently, then, if a small quant.i.ty of another grain be mixed with a much greater quant.i.ty of wheat, bread may be made therefrom so as to be the proper matter of this sacrament; but if the mixing be notable, for instance, half and half; or nearly so, then such mixing alters the species; consequently, bread made therefrom will not be the proper matter of this sacrament.
Reply Obj. 4: Sometimes there is such corruption of the bread that the species of bread is lost, as when the continuity of its parts is destroyed, and the taste, color, and other accidents are changed; hence the body of Christ may not be made from such matter. But sometimes there is not such corruption as to alter the species, but merely disposition towards corruption, which a slight change in the savor betrays, and from such bread the body of Christ may be made: but he who does so, sins from irreverence towards the sacrament. And because starch comes of corrupted wheat, it does not seem as if the body of Christ could be made of the bread made therefrom, although some hold the contrary.
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FOURTH ARTICLE [III, Q. 74, Art. 4]