Part IV (Tertia Pars) Part 147 (1/2)
_On the contrary,_ our Lord said (John 6:50): ”This is the bread which cometh down from heaven; that if any man eat of it, he may not die”: which manifestly is not to be understood of the death of the body. Therefore it is to be understood that this sacrament preserves from spiritual death, which is through sin.
_I answer that,_ Sin is the spiritual death of the soul. Hence man is preserved from future sin in the same way as the body is preserved from future death of the body: and this happens in two ways. First of all, in so far as man's nature is strengthened inwardly against inner decay, and so by means of food and medicine he is preserved from death. Secondly, by being guarded against outward a.s.saults; and thus he is protected by means of arms by which he defends his body.
Now this sacrament preserves man from sin in both of these ways. For, first of all, by uniting man with Christ through grace, it strengthens his spiritual life, as spiritual food and spiritual medicine, according to Ps. 103:5: ”(That) bread strengthens [Vulg.: 'may strengthen'] man's heart.” Augustine likewise says (Tract. xxvi in Joan.): ”Approach without fear; it is bread, not poison.”
Secondly, inasmuch as it is a sign of Christ's Pa.s.sion, whereby the devils are conquered, it repels all the a.s.saults of demons. Hence Chrysostom says (Hom. xlvi in Joan.): ”Like lions breathing forth fire, thus do we depart from that table, being made terrible to the devil.”
Reply Obj. 1: The effect of this sacrament is received according to man's condition: such is the case with every active cause in that its effect is received in matter according to the condition of the matter. But such is the condition of man on earth that his free-will can be bent to good or evil. Hence, although this sacrament of itself has the power of preserving from sin, yet it does not take away from man the possibility of sinning.
Reply Obj. 2: Even charity of itself keeps man from sin, according to Rom. 13:10: ”The love of our neighbor worketh no evil”: but it is due to the mutability of free-will that a man sins after possessing charity, just as after receiving this sacrament.
Reply Obj. 3: Although this sacrament is not ordained directly to lessen the fomes, yet it does lessen it as a consequence, inasmuch as it increases charity, because, as Augustine says (Q. 83), ”the increase of charity is the lessening of concupiscence.” But it directly strengthens man's heart in good; whereby he is also preserved from sin.
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SEVENTH ARTICLE [III, Q. 79, Art. 7]
Whether This Sacrament Benefit Others Besides the Recipients?
Objection 1: It seems that this sacrament benefits only the recipients. For this sacrament is of the same genus as the other sacraments, being one of those into which that genus is divided. But the other sacraments only benefit the recipients; thus the baptized person alone receives effect of Baptism. Therefore, neither does this sacrament benefit others than the recipients.
Obj. 2: Further, the effects of this sacrament are the attainment of grace and glory, and the forgiveness of sin, at least of venial sin.
If therefore this sacrament were to produce its effects in others besides the recipients, a man might happen to acquire grace and glory and forgiveness of sin without doing or receiving anything himself, through another receiving or offering this sacrament.
Obj. 3: Further, when the cause is multiplied, the effect is likewise multiplied. If therefore this sacrament benefit others besides the recipients, it would follow that it benefits a man more if he receive this sacrament through many hosts being consecrated in one ma.s.s, whereas this is not the Church's custom: for instance, that many receive communion for the salvation of one individual. Consequently, it does not seem that this sacrament benefits anyone but the recipient.
_On the contrary,_ Prayer is made for many others during the celebration of this sacrament; which would serve no purpose were the sacrament not beneficial to others. Therefore, this sacrament is beneficial not merely to them who receive it.
_I answer that,_ As stated above (A. 3), this sacrament is not only a sacrament, but also a sacrifice. For, it has the nature of a sacrifice inasmuch as in this sacrament Christ's Pa.s.sion is represented, whereby Christ ”offered Himself a Victim to G.o.d” (Eph.
5:2), and it has the nature of a sacrament inasmuch as invisible grace is bestowed in this sacrament under a visible species. So, then, this sacrament benefits recipients by way both of sacrament and of sacrifice, because it is offered for all who partake of it. For it is said in the Canon of the Ma.s.s: ”May as many of us as, by partic.i.p.ation at this Altar, shall receive the most sacred body and blood of Thy Son, be filled with all heavenly benediction and grace.”
But to others who do not receive it, it is beneficial by way of sacrifice, inasmuch as it is offered for their salvation. Hence it is said in the Canon of the Ma.s.s: ”Be mindful, O Lord, of Thy servants, men and women ... for whom we offer, or who offer up to Thee, this sacrifice of praise for themselves and for all their own, for the redemption of their souls, for the hope of their safety and salvation.” And our Lord expressed both ways, saying (Matt. 26:28, with Luke 22:20): ”Which for you,” i.e. who receive it, ”and for many,” i.e. others, ”shall be shed unto remission of sins.”
Reply Obj. 1: This sacrament has this in addition to the others, that it is a sacrifice: and therefore the comparison fails.
Reply Obj. 2: As Christ's Pa.s.sion benefits all, for the forgiveness of sin and the attaining of grace and glory, whereas it produces no effect except in those who are united with Christ's Pa.s.sion through faith and charity, so likewise this sacrifice, which is the memorial of our Lord's Pa.s.sion, has no effect except in those who are united with this sacrament through faith and charity. Hence Augustine says to Renatus (De Anima et ejus origine i): ”Who may offer Christ's body except for them who are Christ's members?” Hence in the Canon of the Ma.s.s no prayer is made for them who are outside the pale of the Church. But it benefits them who are members, more or less, according to the measure of their devotion.
Reply Obj. 3: Receiving is of the very nature of the sacrament, but offering belongs to the nature of sacrifice: consequently, when one or even several receive the body of Christ, no help accrues to others. In like fas.h.i.+on even when the priest consecrates several hosts in one ma.s.s, the effect of this sacrament is not increased, since there is only one sacrifice; because there is no more power in several hosts than in one, since there is only one Christ present under all the hosts and under one. Hence, neither will any one receive greater effect from the sacrament by taking many consecrated hosts in one ma.s.s. But the oblation of the sacrifice is multiplied in several ma.s.ses, and therefore the effect of the sacrifice and of the sacrament is multiplied.
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EIGHTH ARTICLE [III, Q. 79, Art. 8]
Whether the Effect of This Sacrament Is Hindered by Venial Sin?
Objection 1: It seems that the effect of this sacrament is not hindered by venial sin. For Augustine (Tract. xxvi in Joan.), commenting on John 6:52, ”If any man eat of this bread,” etc., says: ”Eat the heavenly bread spiritually; bring innocence to the altar; your sins, though they be daily, let them not be deadly.” From this it is evident that venial sins, which are called daily sins, do not prevent spiritual eating. But they who eat spiritually, receive the effect of this sacrament. Therefore, venial sins do not hinder the effect of this sacrament.
Obj. 2: Further, this sacrament is not less powerful than Baptism.
But, as stated above (Q. 69, AA. 9, 10), only pretense checks the effect of Baptism, and venial sins do not belong to pretense; because according to Wis. 1:5: ”the Holy Spirit of discipline will flee from the deceitful,” yet He is not put to flight by venial sins. Therefore neither do venial sins hinder the effect of this sacrament.
Obj. 3: Further, nothing which is removed by the action of any cause, can hinder the effect of such cause. But venial sins are taken away by this sacrament. Therefore, they do not hinder its effect.