Whether There Are Two Ways to Be Distinguished of Eating Christ"s Body?
Objection 1: It seems that two ways ought not to be distinguished of eating Christ"s body, namely, sacramentally and spiritually. For, as Baptism is spiritual regeneration, according to John 3:5: "Unless a man be born again of water and the Holy Ghost," etc., so also this sacrament is spiritual food: hence our Lord, speaking of this sacrament, says (John 6:64): "The words that I have spoken to you are spirit and life." But there are no two distinct ways of receiving Baptism, namely, sacramentally and spiritually. Therefore neither ought this distinction to be made regarding this sacrament.
Obj. 2: Further, when two things are so related that one is on account of the other, they should not be put in contradistinction to one another, because the one derives its species from the other. But sacramental eating is ordained for spiritual eating as its end.
Therefore sacramental eating ought not to be divided in contrast with spiritual eating.
Obj. 3: Further, things which cannot exist without one another ought not to be divided in contrast with each other. But it seems that no one can eat spiritually without eating sacramentally; otherwise the fathers of old would have eaten this sacrament spiritually. Moreover, sacramental eating would be to no purpose, if the spiritual eating could be had without it. Therefore it is not right to distinguish a twofold eating, namely, sacramental and spiritual.
_On the contrary,_ The gloss says on 1 Cor. 11:29: "He that eateth and drinketh unworthily," etc.: "We hold that there are two ways of eating, the one sacramental, and the other spiritual."
_I answer that,_ There are two things to be considered in the receiving of this sacrament, namely, the sacrament itself, and its fruits, and we have already spoken of both (QQ. 73, 79). The perfect way, then, of receiving this sacrament is when one takes it so as to partake of its effect. Now, as was stated above (Q. 79, AA. 3, 8), it sometimes happens that a man is hindered from receiving the effect of this sacrament; and such receiving of this sacrament is an imperfect one. Therefore, as the perfect is divided against the imperfect, so sacramental eating, whereby the sacrament only is received without its effect, is divided against spiritual eating, by which one receives the effect of this sacrament, whereby a man is spiritually united with Christ through faith and charity.
Reply Obj. 1: The same distinction is made regarding Baptism and the other sacraments: for, some receive the sacrament only, while others receive the sacrament and the reality of the sacrament. However, there is a difference, because, since the other sacraments are accomplished in the use of the matter, the receiving of the sacrament is the actual perfection of the sacrament; whereas this sacrament is accomplished in the consecration of the matter: and consequently both uses follow the sacrament. On the other hand, in Baptism and in the other sacraments that imprint a character, they who receive the sacrament receive some spiritual effect, that is, the character.
which is not the case in this sacrament. And therefore, in this sacrament, rather than in Baptism, the sacramental use is distinguished from the spiritual use.
Reply Obj. 2: That sacramental eating which is also a spiritual eating is not divided in contrast with spiritual eating, but is included under it; but that sacramental eating which does not secure the effect, is divided in contrast with spiritual eating; just as the imperfect, which does not attain the perfection of its species, is divided in contrast with the perfect.
Reply Obj. 3: As stated above (Q. 73, A. 3), the effect of the sacrament can be secured by every man if he receive it in desire, though not in reality. Consequently, just as some are baptized with the Baptism of desire, through their desire of baptism, before being baptized in the Baptism of water; so likewise some eat this sacrament spiritually ere they receive it sacramentally. Now this happens in two ways. First of all, from desire of receiving the sacrament itself, and thus are said to be baptized, and to eat spiritually, and not sacramentally, they who desire to receive these sacraments since they have been inst.i.tuted. Secondly, by a figure: thus the Apostle says (1 Cor. 10:2), that the fathers of old were "baptized in the cloud and in the sea," and that "they did eat ... spiritual food, and ... drank ... spiritual drink." Nevertheless sacramental eating is not without avail, because the actual receiving of the sacrament produces more fully the effect of the sacrament than does the desire thereof, as stated above of Baptism (Q. 69, A. 4, ad 2).
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SECOND ARTICLE [III, Q. 80, Art. 2]
Whether It Belongs to Man Alone to Eat This Sacrament Spiritually?
Objection 1: It seems that it does not belong to man alone to eat this sacrament spiritually, but likewise to angels. Because on Ps.
77:25: "Man ate the bread of angels," the gloss says: "that is, the body of Christ, Who is truly the food of angels." But it would not be so unless the angels were to eat Christ spiritually. Therefore the angels eat Christ spiritually.
Obj. 2: Further, Augustine (Tract. xxvi in Joan.) says: By "this meat and drink, He would have us to understand the fellowship of His body and members, which is the Church in His predestinated ones." But not only men, but also the holy angels belong to that fellowship.
Therefore the holy angels eat of it spiritually.
Obj. 3: Further, Augustine in his book _De Verbis Domini_ (Serm.
cxlii) says: "Christ is to be eaten spiritually, as He Himself declares: "He that eateth My flesh and drinketh My blood, abideth in Me, and I in him."" But this belongs not only to men, but also to the holy angels, in whom Christ dwells by charity, and they in Him.
Consequently, it seems that to eat Christ spiritually is not for men only, but also for the angels.
_On the contrary,_ Augustine (Tract. xxvi in Joan.) says: "Eat the bread" of the altar "spiritually; take innocence to the altar." But angels do not approach the altar as for the purpose of taking something therefrom. Therefore the angels do not eat spiritually.
_I answer that,_ Christ Himself is contained in this sacrament, not under His proper species, but under the sacramental species.
Consequently there are two ways of eating spiritually. First, as Christ Himself exists under His proper species, and in this way the angels eat Christ spiritually inasmuch as they are united with Him in the enjoyment of perfect charity, and in clear vision (and this is the bread we hope for in heaven), and not by faith, as we are united with Him here.
In another way one may eat Christ spiritually, as He is under the sacramental species, inasmuch as a man believes in Christ, while desiring to receive this sacrament; and this is not merely to eat Christ spiritually, but likewise to eat this sacrament; which does not fall to the lot of the angels. And therefore although the angels feed on Christ spiritually, yet it does not belong to them to eat this sacrament spiritually.
Reply Obj. 1: The receiving of Christ under this sacrament is ordained to the enjoyment of heaven, as to its end, in the same way as the angels enjoy it; and since the means are gauged by the end, hence it is that such eating of Christ whereby we receive Him under this sacrament, is, as it were, derived from that eating whereby the angels enjoy Christ in heaven. Consequently, man is said to eat the "bread of angels," because it belongs to the angels to do so firstly and princ.i.p.ally, since they enjoy Him in his proper species; and secondly it belongs to men, who receive Christ under this sacrament.
Reply Obj. 2: Both men and angels belong to the fellowship of His mystical body; men by faith, and angels by manifest vision. But the sacraments are proportioned to faith, through which the truth is seen "through a gla.s.s" and "in a dark manner." And therefore, properly speaking, it does not belong to angels, but to men, to eat this sacrament spiritually.
Reply Obj. 3: Christ dwells in men through faith, according to their present state, but He is in the blessed angels by manifest vision.
Consequently the comparison does not hold, as stated above (ad 2).
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THIRD ARTICLE [III, Q. 80, Art. 3]
Whether the Just Man Alone May Eat Christ Sacramentally?
Objection 1: It seems that none but the just man may eat Christ sacramentally. For Augustine says in his book _De Remedio Penitentiae_ (cf. Tract. in Joan. xxv, n. 12; xxvi, n. 1): "Why make ready tooth and belly? Believe, and thou hast eaten ... For to believe in Him, this it is, to eat the living bread." But the sinner does not believe in Him; because he has not living faith, to which it belongs to believe "in G.o.d," as stated above in the Second Part (II-II, Q. 2, A. 2; Q. 4, A. 5). Therefore the sinner cannot eat this sacrament, which is the living bread.
Obj. 2: Further, this sacrament is specially called "the sacrament of charity," as stated above (Q. 78, A. 3, ad 6). But as unbelievers lack faith, so all sinners lack charity. Now unbelievers do not seem to be capable of eating this sacrament, since in the sacramental form it is called the "Mystery of Faith." Therefore, for like reason, the sinner cannot eat Christ"s body sacramentally.
Obj. 3: Further, the sinner is more abominable before G.o.d than the irrational creature: for it is said of the sinner (Ps. 48:21): "Man when he was in honor did not understand; he hath been compared to senseless beasts, and made like to them." But an irrational animal, such as a mouse or a dog, cannot receive this sacrament, just as it cannot receive the sacrament of Baptism. Therefore it seems that for the like reason neither may sinners eat this sacrament.
_On the contrary,_ Augustine (Tract. xxvi in Joan.), commenting on the words, "that if any man eat of it he may not die," says: "Many receive from the altar, and by receiving die: whence the Apostle saith, "eateth and drinketh judgment to himself."" But only sinners die by receiving. Therefore sinners eat the body of Christ sacramentally, and not the just only.
_I answer that,_ In the past, some have erred upon this point, saying that Christ"s body is not received sacramentally by sinners; but that directly the body is touched by the lips of sinners, it ceases to be under the sacramental species.
But this is erroneous; because it detracts from the truth of this sacrament, to which truth it belongs that so long as the species last, Christ"s body does not cease to be under them, as stated above (Q. 76, A. 6, ad 3; Q. 77, A. 8). But the species last so long as the substance of the bread would remain, if it were there, as was stated above (Q. 77, A. 4). Now it is clear that the substance of bread taken by a sinner does not at once cease to be, but it continues until digested by natural heat: hence Christ"s body remains just as long under the sacramental species when taken by sinners. Hence it must be said that the sinner, and not merely the just, can eat Christ"s body.
Reply Obj. 1: Such words and similar expressions are to be understood of spiritual eating, which does not belong to sinners. Consequently, it is from such expressions being misunderstood that the above error seems to have arisen, through ignorance of the distinction between corporeal and spiritual eating.
Reply Obj. 2: Should even an unbeliever receive the sacramental species, he would receive Christ"s body under the sacrament: hence he would eat Christ sacramentally, if the word "sacramentally" qualify the verb on the part of the thing eaten. But if it qualify the verb on the part of the one eating, then, properly speaking, he does not eat sacramentally, because he uses what he takes, not as a sacrament, but as simple food. Unless perchance the unbeliever were to intend to receive what the Church bestows; without having proper faith regarding the other articles, or regarding this sacrament.
Reply Obj. 3: Even though a mouse or a dog were to eat the consecrated host, the substance of Christ"s body would not cease to be under the species, so long as those species remain, and that is, so long as the substance of bread would have remained; just as if it were to be cast into the mire. Nor does this turn to any indignity regarding Christ"s body, since He willed to be crucified by sinners without detracting from His dignity; especially since the mouse or dog does not touch Christ"s body in its proper species, but only as to its sacramental species. Some, however, have said that Christ"s body would cease to be there, directly it were touched by a mouse or a dog; but this again detracts from the truth of the sacrament, as stated above. None the less it must not be said that the irrational animal eats the body of Christ sacramentally; since it is incapable of using it as a sacrament. Hence it eats Christ"s body _accidentally,_ and not sacramentally, just as if anyone not knowing a host to be consecrated were to consume it. And since no genus is divided by an accidental difference, therefore this manner of eating Christ"s body is not set down as a third way besides sacramental and spiritual eating.
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FOURTH ARTICLE [III, Q. 80, Art. 4]
Whether the Sinner Sins in Receiving Christ"s Body Sacramentally?
Objection 1: It seems that the sinner does not sin in receiving Christ"s body sacramentally, because Christ has no greater dignity under the sacramental species than under His own. But sinners did not sin when they touched Christ"s body under its proper species; nay, rather they obtained forgiveness of their sins, as we read in Luke 7 of the woman who was a sinner; while it is written (Matt. 14:36) that "as many as touched the hem of His garment were healed." Therefore, they do not sin, but rather obtain salvation, by receiving the body of Christ.
Obj. 2: Further, this sacrament, like the others, is a spiritual medicine. But medicine is given to the sick for their recovery, according to Matt. 9:12: "They that are in health need not a physician." Now they that are spiritually sick or infirm are sinners.
Therefore this sacrament can be received by them without sin.
Obj. 3: Further, this sacrament is one of our greatest gifts, since it contains Christ. But according to Augustine (De Lib. Arb. ii), the greatest gifts are those "which no one can abuse." Now no one sins except by abusing something. Therefore no sinner sins by receiving this sacrament.
Obj. 4: Further, as this sacrament is perceived by taste and touch, so also is it by sight. Consequently, if the sinner sins by receiving the sacrament, it seems that he would sin by beholding it, which is manifestly untrue, since the Church exposes this sacrament to be seen and adored by all. Therefore the sinner does not sin by eating this sacrament.
Obj. 5: Further, it happens sometimes that the sinner is unconscious of his sin. Yet such a one does not seem to sin by receiving the body of Christ, for according to this all who receive it would sin, as exposing themselves to danger, since the Apostle says (1 Cor. 4:4): "I am not conscious to myself of anything, yet I am not hereby justified." Therefore, the sinner, if he receive this sacrament, does not appear to be guilty of sin.
_On the contrary,_ The Apostle says (1 Cor. 11:29): "He that eateth and drinketh unworthily, eateth and drinketh judgment to himself."
Now the gloss says on this pa.s.sage: "He eats and drinks unworthily who is in sin, or who handles it irreverently." Therefore, if anyone, while in mortal sin, receives this sacrament, he purchases d.a.m.nation, by sinning mortally.
_I answer that,_ In this sacrament, as in the others, that which is a sacrament is a sign of the reality of the sacrament. Now there is a twofold reality of this sacrament, as stated above (Q. 73, A. 6): one which is signified and contained, namely, Christ Himself; while the other is signified but not contained, namely, Christ"s mystical body, which is the fellowship of the saints. Therefore, whoever receives this sacrament, expresses thereby that he is made one with Christ, and incorporated in His members; and this is done by living faith, which no one has who is in mortal sin. And therefore it is manifest that whoever receives this sacrament while in mortal sin, is guilty of lying to this sacrament, and consequently of sacrilege, because he profanes the sacrament: and therefore he sins mortally.
Reply Obj. 1: When Christ appeared under His proper species, He did not give Himself to be touched by men as a sign of spiritual union with Himself, as He gives Himself to be received in this sacrament.
And therefore sinners in touching Him under His proper species did not incur the sin of lying to G.o.dlike things, as sinners do in receiving this sacrament.
Furthermore, Christ still bore the likeness of the body of sin; consequently He fittingly allowed Himself to be touched by sinners.
But as soon as the body of sin was taken away by the glory of the Resurrection, he forbade the woman to touch Him, for her faith in Him was defective, according to John 20:17: "Do not touch Me, for I am not yet ascended to My Father," i.e. "in your heart," as Augustine explains (Tract. cxxi in Joan.). And therefore sinners, who lack living faith regarding Christ are not allowed to touch this sacrament.
Reply Obj. 2: Every medicine does not suit every stage of sickness; because the tonic given to those who are recovering from fever would be hurtful to them if given while yet in their feverish condition. So likewise Baptism and Penance are as purgative medicines, given to take away the fever of sin; whereas this sacrament is a medicine given to strengthen, and it ought not to be given except to them who are quit of sin.