Part IV (Tertia Pars) Part 134 (2/2)
indicates fermentation which is ”the result of its natural heat”
(Meteor. iv); consequently this sacrament can be made from must.
Nevertheless entire grapes ought not to be mixed with this sacrament, because then there would be something else besides wine. It is furthermore forbidden to offer must in the chalice, as soon as it has been squeezed from the grape, since this is unbecoming owing to the impurity of the must. But in case of necessity it may be done: for it is said by the same Pope Julius, in the pa.s.sage quoted in the argument: ”If necessary, let the grape be pressed into the chalice.”
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SIXTH ARTICLE [III, Q. 74, Art. 6]
Whether Water Should Be Mixed with the Wine?
Objection 1: It seems that water ought not to be mixed with the wine, since Christ's sacrifice was foreshadowed by that of Melchisedech, who (Gen. 14:18) is related to have offered up bread and wine only.
Consequently it seems that water should not be added in this sacrament.
Obj. 2: Further, the various sacraments have their respective matters. But water is the matter of Baptism. Therefore it should not be employed as the matter of this sacrament.
Obj. 3: Further, bread and wine are the matter of this sacrament. But nothing is added to the bread. Therefore neither should anything be added to the wine.
_On the contrary,_ Pope Alexander I writes (Ep. 1 ad omnes orth.): ”In the sacramental oblations which in ma.s.s are offered to the Lord, only bread and wine mixed with water are to be offered in sacrifice.”
_I answer that,_ Water ought to be mingled with the wine which is offered in this sacrament. First of all on account of its inst.i.tution: for it is believed with probability that our Lord inst.i.tuted this sacrament in wine tempered with water according to the custom of that country: hence it is written (Prov. 9:5): ”Drink the wine which I have mixed for you.” Secondly, because it harmonizes with the representation of our Lord's Pa.s.sion: hence Pope Alexander I says (Ep. 1 ad omnes orth.): ”In the Lord's chalice neither wine only nor water only ought to be offered, but both mixed because we read that both flowed from His side in the Pa.s.sion.” Thirdly, because this is adapted for signifying the effect of this sacrament, since as Pope Julius says (Concil. Bracarens iii, Can. 1): ”We see that the people are signified by the water, but Christ's blood by the wine. Therefore when water is mixed with the wine in the chalice, the people is made one with Christ.” Fourthly, because this is appropriate to the fourth effect of this sacrament, which is the entering into everlasting life: hence Ambrose says (De Sacram. v): ”The water flows into the chalice, and springs forth unto everlasting life.”
Reply Obj. 1: As Ambrose says (De Sacram. v), just as Christ's sacrifice is denoted by the offering of Melchisedech, so likewise it is signified by the water which flowed from the rock in the desert, according to 1 Cor. 10:4: ”But they drank of the spiritual rock which came after them.”
Reply Obj. 2: In Baptism water is used for the purpose of ablution: but in this sacrament it is used by way of refreshment, according to Ps. 22:3: ”He hath brought me up on the water of refreshment.”
Reply Obj. 3: Bread is made of water and flour; and therefore, since water is mixed with the wine, neither is without water.
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SEVENTH ARTICLE [III, Q. 74, Art. 7]
Whether the Mixing with Water Is Essential to This Sacrament?
Objection 1: It seems that the mixing with water is essential to this sacrament. Because Cyprian says to Cecilius (Ep. lxiii): ”Thus the Lord's chalice is not water only and wine only, but both must be mixed together: in the same way as neither the Lord's body be of flour only, except both,” i.e. the flour and the water ”be united as one.” But the admixture of water with the flour is necessary for this sacrament. Consequently, for the like reason, so is the mixing of water with the wine.
Obj. 2: Further, at our Lord's Pa.s.sion, of which this is the memorial, water as well as blood flowed from His side. But wine, which is the sacrament of the blood, is necessary for this sacrament.
For the same reason, therefore, so is water.
Obj. 3: Further, if water were not essential to this sacrament, it would not matter in the least what kind of water was used; and so water distilled from roses, or any other kind might be employed; which is contrary to the usage of the Church. Consequently water is essential to this sacrament.
_On the contrary,_ Cyprian says (Ep. lxiii): ”If any of our predecessors, out of ignorance or simplicity, has not kept this usage,” i.e. of mixing water with the wine, ”one may pardon his simplicity”; which would not be the case if water were essential to the sacrament, as the wine or the bread. Therefore the mingling of water with the wine is not essential to the sacrament.
_I answer that,_ Judgment concerning a sign is to be drawn from the thing signified. Now the adding of water to the wine is for the purpose of signifying the sharing of this sacrament by the faithful, in this respect that by the mixing of the water with the wine is signified the union of the people with Christ, as stated (A. 6).
Moreover, the flowing of water from the side of Christ hanging on the cross refers to the same, because by the water is denoted the cleansing from sins, which was the effect of Christ's Pa.s.sion. Now it was observed above (Q. 73, A. 1, ad 3), that this sacrament is completed in the consecration of the matter: while the usage of the faithful is not essential to the sacrament, but only a consequence thereof. Consequently, then, the adding of water is not essential to the sacrament.
Reply Obj. 1: Cyprian's expression is to be taken in the same sense in which we say that a thing cannot be, which cannot be suitably. And so the comparison refers to what ought to be done, not to what is essential to be done; since water is of the essence of bread, but not of the essence of wine.
Reply Obj. 2: The shedding of the blood belonged directly to Christ's Pa.s.sion: for it is natural for blood to flow from a wounded human body. But the flowing of the water was not necessary for the Pa.s.sion; but merely to show its effect, which is to wash away sins, and to refresh us from the heat of concupiscence. And therefore the water is not offered apart from the wine in this sacrament, as the wine is offered apart from the bread; but the water is offered mixed with the wine to show that the wine belongs of itself to this sacrament, as of its very essence; but the water as something added to the wine.
Reply Obj. 3: Since the mixing of water with the wine is not necessary for the sacrament, it does not matter, as to the essence of the sacrament, what kind of water is added to the wine, whether natural water, or artificial, as rose-water, although, as to the propriety of the sacrament, he would sin who mixes any other than natural and true water, because true water flowed from the side of Christ hanging on the cross, and not phlegm, as some have said, in order to show that Christ's body was truly composed of the four elements; as by the flowing blood, it was shown to be composed of the four humors, as Pope Innocent III says in a certain Decree.
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