(John 6:56): "Seeing that in meat and drink, men aim at this, that they hunger not nor thirst, this verily nought doth afford save only this meat and drink which maketh them who partake thereof to be immortal and incorruptible, in the fellowship of the saints, where shall be peace, and unity, full and perfect."
Reply Obj. 1: As Christ"s Pa.s.sion, in virtue whereof this sacrament is accomplished, is indeed the sufficient cause of glory, yet not so that we are thereby forthwith admitted to glory, but we must first "suffer with Him in order that we may also be glorified" afterwards "with Him" (Rom. 8:17), so this sacrament does not at once admit us to glory, but bestows on us the power of coming unto glory. And therefore it is called "Viatic.u.m," a figure whereof we read in 3 Kings 19:8: "Elias ate and drank, and walked in the strength of that food forty days and forty nights unto the mount of G.o.d, h.o.r.eb."
Reply Obj. 2: Just as Christ"s Pa.s.sion has not its effect in them who are not disposed towards it as they should be, so also they do not come to glory through this sacrament who receive it unworthily. Hence Augustine (Tract. xxvi in Joan.), expounding the same pa.s.sage, observes: "The sacrament is one thing, the power of the sacrament another. Many receive it from the altar ... and by receiving" ...
die ... Eat, then, spiritually the heavenly "bread, bring innocence to the altar." It is no wonder, then, if those who do not keep innocence, do not secure the effect of this sacrament.
Reply Obj. 3: That Christ is received under another species belongs to the nature of a sacrament, which acts instrumentally. But there is nothing to prevent an instrumental cause from producing a more mighty effect, as is evident from what was said above (Q. 77, A. 3, ad 3).
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THIRD ARTICLE [III, Q. 79, Art. 3]
Whether the Forgiveness of Mortal Sin Is an Effect of This Sacrament?
Objection 1: It seems that the forgiveness of mortal sin is an effect of this sacrament. For it is said in one of the Collects (Postcommunion, Pro vivis et defunctis): "May this sacrament be a cleansing from crimes." But mortal sins are called crimes. Therefore mortal sins are blotted out by this sacrament.
Obj. 2: Further, this sacrament, like Baptism, works by the power of Christ"s Pa.s.sion. But mortal sins are forgiven by Baptism, as stated above (Q. 69, A. 1). Therefore they are forgiven likewise by this sacrament, especially since in the form of this sacrament it is said: "Which shall be shed for many unto the forgiveness of sins."
Obj. 3: Further, grace is bestowed through this sacrament, as stated above (A. 1). But by grace a man is justified from mortal sins, according to Rom. 3:24: "Being justified freely by His grace."
Therefore mortal sins are forgiven by this sacrament.
_On the contrary,_ It is written (1 Cor. 11:29): "He that eateth and drinketh unworthily, eateth and drinketh judgment to himself": and a gloss of the same pa.s.sage makes the following commentary: "He eats and drinks unworthily who is in the state of sin, or who handles (the sacrament) irreverently; and such a one eats and drinks judgment, i.e. d.a.m.nation, unto himself." Therefore, he that is in mortal sin, by taking the sacrament heaps sin upon sin, rather than obtains forgiveness of his sin.
_I answer that,_ The power of this sacrament can be considered in two ways. First of all, in itself: and thus this sacrament has from Christ"s Pa.s.sion the power of forgiving all sins, since the Pa.s.sion is the fount and cause of the forgiveness of sins.
Secondly, it can be considered in comparison with the recipient of the sacrament, in so far as there is, or is not, found in him an obstacle to receiving the fruit of this sacrament. Now whoever is conscious of mortal sin, has within him an obstacle to receiving the effect of this sacrament; since he is not a proper recipient of this sacrament, both because he is not alive spiritually, and so he ought not to eat the spiritual nourishment, since nourishment is confined to the living; and because he cannot be united with Christ, which is the effect of this sacrament, as long as he retains an attachment towards mortal sin. Consequently, as is said in the book _De Eccles.
Dogm.:_ "If the soul leans towards sin, it is burdened rather than purified from partaking of the Eucharist." Hence, in him who is conscious of mortal sin, this sacrament does not cause the forgiveness of sin.
Nevertheless this sacrament can effect the forgiveness of sin in two ways. First of all, by being received, not actually, but in desire; as when a man is first justified from sin. Secondly, when received by one in mortal sin of which he is not conscious, and for which he has no attachment; since possibly he was not sufficiently contrite at first, but by approaching this sacrament devoutly and reverently he obtains the grace of charity, which will perfect his contrition and bring forgiveness of sin.
Reply Obj. 1: We ask that this sacrament may be the "cleansing of crimes," or of those sins of which we are unconscious, according to Ps. 18:13: "Lord, cleanse me from my hidden sins"; or that our contrition may be perfected for the forgiveness of our sins; or that strength be bestowed on us to avoid sin.
Reply Obj. 2: Baptism is spiritual generation, which is a transition from spiritual non-being into spiritual being, and is given by way of ablution. Consequently, in both respects he who is conscious of mortal sin does not improperly approach Baptism. But in this sacrament man receives Christ within himself by way of spiritual nourishment, which is unbecoming to one that lies dead in his sins.
Therefore the comparison does not hold good.
Reply Obj. 3: Grace is the sufficient cause of the forgiveness of mortal sin; yet it does not forgive sin except when it is first bestowed on the sinner. But it is not given so in this sacrament.
Hence the argument does not prove.
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FOURTH ARTICLE [III, Q. 79, Art. 4]
Whether Venial Sins Are Forgiven Through This Sacrament?
Objection 1: It seems that venial sins are not forgiven by this sacrament, because this is the "sacrament of charity," as Augustine says (Tract. xxvi in Joan.). But venial sins are not contrary to charity, as was shown in the Second Part (I-II, Q. 88, AA. 1, 2; II-II, Q. 24, A. 10). Therefore, since contrary is taken away by its contrary, it seems that venial sins are not forgiven by this sacrament.
Obj. 2: Further, if venial sins be forgiven by this sacrament, then all of them are forgiven for the same reason as one is. But it does not appear that all are forgiven, because thus one might frequently be without any venial sin, against what is said in 1 John 1:8: "If we say that we have no sin, we deceive ourselves." Therefore no venial sin is forgiven by this sacrament.
Obj. 3: Further, contraries mutually exclude each other. But venial sins do not forbid the receiving of this sacrament: because Augustine says on the words, "If any man eat of it he shall [Vulg.: "may"] not die for ever" (John 6:50): "Bring innocence to the altar: your sins, though they be daily ... let them not be deadly." Therefore neither are venial sins taken away by this sacrament.
_On the contrary,_ Innocent III says (De S. Alt. Myst. iv) that this sacrament "blots out venial sins, and wards off mortal sins."
_I answer that,_ Two things may be considered in this sacrament, to wit, the sacrament itself, and the reality of the sacrament: and it appears from both that this sacrament has the power of forgiving venial sins. For this sacrament is received under the form of nourishing food. Now nourishment from food is requisite for the body to make good the daily waste caused by the action of natural heat.
But something is also lost daily of our spirituality from the heat of concupiscence through venial sins, which lessen the fervor of charity, as was shown in the Second Part (II-II, Q. 24, A. 10). And therefore it belongs to this sacrament to forgive venial sins. Hence Ambrose says (De Sacram. v) that this daily bread is taken "as a remedy against daily infirmity."
The reality of this sacrament is charity, not only as to its habit, but also as to its act, which is kindled in this sacrament; and by this means venial sins are forgiven. Consequently, it is manifest that venial sins are forgiven by the power of this sacrament.
Reply Obj. 1: Venial sins, although not opposed to the habit of charity, are nevertheless opposed to the fervor of its act, which act is kindled by this sacrament; by reason of which act venial sins are blotted out.
Reply Obj. 1: The pa.s.sage quoted is not to be understood as if a man could not at some time be without all guilt of venial sin: but that the just do not pa.s.s through this life without committing venial sins.
Reply Obj. 3: The power of charity, to which this sacrament belongs, is greater than that of venial sins: because charity by its act takes away venial sins, which nevertheless cannot entirely hinder the act of charity. And the same holds good of this sacrament.
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FIFTH ARTICLE [III, Q. 79, Art. 5]
Whether the Entire Punishment Due to Sin Is Forgiven Through This Sacrament?
Objection 1: It seems that the entire punishment due to sin is forgiven through this sacrament. For through this sacrament man receives the effect of Christ"s Pa.s.sion within himself as stated above (AA. 1, 2), just as he does through Baptism. But through Baptism man receives forgiveness of all punishment, through the virtue of Christ"s Pa.s.sion, which satisfied sufficiently for all sins, as was explained above (Q. 69, A. 2). Therefore it seems the whole debt of punishment is forgiven through this sacrament.
Obj. 2: Further, Pope Alexander I says (Ep. ad omnes orth.): "No sacrifice can be greater than the body and the blood of Christ." But man satisfied for his sins by the sacrifices of the old Law: for it is written (Lev. 4, 5): "If a man shall sin, let him offer" (so and so) "for his sin, and it shall be forgiven him." Therefore this sacrament avails much more for the forgiveness of all punishment.
Obj. 3: Further, it is certain that some part of the debt of punishment is forgiven by this sacrament; for which reason it is sometimes enjoined upon a man, by way of satisfaction, to have ma.s.ses said for himself. But if one part of the punishment is forgiven, for the same reason is the other forgiven: owing to Christ"s infinite power contained in this sacrament. Consequently, it seems that the whole punishment can be taken away by this sacrament.
_On the contrary,_ In that case no other punishment would have to be enjoined; just as none is imposed upon the newly baptized.
_I answer that,_ This sacrament is both a sacrifice and a sacrament.
it has the nature of a sacrifice inasmuch as it is offered up; and it has the nature of a sacrament inasmuch as it is received. And therefore it has the effect of a sacrament in the recipient, and the effect of a sacrifice in the offerer, or in them for whom it is offered.
If, then, it be considered as a sacrament, it produces its effect in two ways: first of all directly through the power of the sacrament; secondly as by a kind of concomitance, as was said above regarding what is contained in the sacrament (Q. 76, AA. 1, 2). Through the power of the sacrament it produces directly that effect for which it was inst.i.tuted. Now it was inst.i.tuted not for satisfaction, but for nourishing spiritually through union between Christ and His members, as nourishment is united with the person nourished. But because this union is the effect of charity, from the fervor of which man obtains forgiveness, not only of guilt but also of punishment, hence it is that as a consequence, and by concomitance with the chief effect, man obtains forgiveness of the punishment, not indeed of the entire punishment, but according to the measure of his devotion and fervor.
But in so far as it is a sacrifice, it has a satisfactory power. Yet in satisfaction, the affection of the offerer is weighed rather than the quant.i.ty of the offering. Hence our Lord says (Mk. 12:43: cf.
Luke 21:4) of the widow who offered "two mites" that she "cast in more than all." Therefore, although this offering suffices of its own quant.i.ty to satisfy for all punishment, yet it becomes satisfactory for them for whom it is offered, or even for the offerers, according to the measure of their devotion, and not for the whole punishment.
Reply Obj. 1: The sacrament of Baptism is directly ordained for the remission of punishment and guilt: not so the Eucharist, because Baptism is given to man as dying with Christ, whereas the Eucharist is given as by way of nourishing and perfecting him through Christ.
Consequently there is no parallel.
Reply Obj. 2: Those other sacrifices and oblations did not effect the forgiveness of the whole punishment, neither as to the quant.i.ty of the thing offered, as this sacrament does, nor as to personal devotion; from which it comes to pa.s.s that even here the whole punishment is not taken away.
Reply Obj. 3: If part of the punishment and not the whole be taken away by this sacrament, it is due to a defect not on the part of Christ"s power, but on the part of man"s devotion.
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SIXTH ARTICLE [III, Q. 79, Art. 6]
Whether Man Is Preserved by This Sacrament from Future Sins?
Objection 1: It seems that man is not preserved by this sacrament from future sins. For there are many that receive this sacrament worthily, who afterwards fall into sin. Now this would not happen if this sacrament were to preserve them from future sins. Consequently, it is not an effect of this sacrament to preserve from future sins.
Obj. 2: Further, the Eucharist is the sacrament of charity, as stated above (A. 4). But charity does not seem to preserve from future sins, because it can be lost through sin after one has possessed it, as was stated in the Second Part (II-II, Q. 24, A. 11). Therefore it seems that this sacrament does not preserve man from sin.
Obj. 3: Further, the origin of sin within us is "the law of sin, which is in our members," as declared by the Apostle (Rom. 7:23). But the lessening of the fomes, which is the law of sin, is set down as an effect not of this sacrament, but rather of Baptism. Therefore preservation from sin is not an effect of this sacrament.