Part IV (Tertia Pars) Part 131 (1/2)

_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.