Part IV (Tertia Pars) Part 152 (1/2)
_On the contrary,_ Jerome says (Ad Hedib., Ep. x.x.x), ”The Lord Jesus Christ, Himself the guest and banquet, is both the partaker and what is eaten.”
_I answer that,_ Some have said that Christ during the supper gave His body and blood to His disciples, but did not partake of it Himself. But this seems improbable. Because Christ Himself was the first to fulfill what He required others to observe: hence He willed first to be baptized when imposing Baptism upon others: as we read in Acts 1:1: ”Jesus began to do and to teach.” Hence He first of all took His own body and blood, and afterwards gave it to be taken by the disciples. And hence the gloss upon Ruth 3:7, ”When he had eaten and drunk, says: Christ ate and drank at the supper, when He gave to the disciples the sacrament of His body and blood. Hence, 'because the children partook [*Vulg.: 'are partakers' (Heb. 2:14)] of His flesh and blood, He also hath been partaker in the same.'”
Reply Obj. 1: We read in the Gospels how Christ ”took the bread ...
and the chalice”; but it is not to be understood that He took them merely into His hands, as some say, but that He took them in the same way as He gave them to others to take. Hence when He said to the disciples, ”Take ye and eat,” and again, ”Take ye and drink,” it is to be understood that He Himself, in taking it, both ate and drank.
Hence some have composed this rhyme:
”The King at supper sits, The twelve as guests He greets, Clasping Himself in His hands, The food Himself now eats.”
Reply Obj. 2: As was said above (Q. 76, A. 5), Christ as contained under this sacrament stands in relation to place, not according to His own dimensions, but according to the dimensions of the sacramental species; so that Christ is Himself in every place where those species are. And because the species were able to be both in the hands and the mouth of Christ, the entire Christ could be in both His hands and mouth. Now this could not come to pa.s.s were His relation to place to be according to His proper dimensions.
Reply Obj. 3: As was stated above (Q. 79, A. 1, ad 2), the effect of this sacrament is not merely an increase of habitual grace, but furthermore a certain actual delectation of spiritual sweetness. But although grace was not increased in Christ through His receiving this sacrament, yet He had a certain spiritual delectation from the new inst.i.tution of this sacrament. Hence He Himself said (Luke 22:15): ”With desire I have desired to eat this Pasch with you,” which words Eusebius explains of the new mystery of the New Testament, which He gave to the disciples. And therefore He ate it both spiritually and sacramentally, inasmuch as He received His own body under the sacrament which sacrament of His own body He both understood and prepared; yet differently from others who partake of it both sacramentally and spiritually, for these receive an increase of grace, and they have need of the sacramental signs for perceiving its truth.
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SECOND ARTICLE [III, Q. 81, Art. 2]
Whether Christ Gave His Body to Judas?
Objection 1: It seems that Christ did not give His body to Judas.
Because, as we read (Matt. 26:29), our Lord, after giving His body and blood to the disciples, said to them: ”I will not drink from henceforth of this fruit of the vine, until that day when I shall drink it with you new in the kingdom of My Father.” From this it appears that those to whom He had given His body and blood were to drink of it again with Him. But Judas did not drink of it afterwards with Him. Therefore he did not receive Christ's body and blood with the other disciples.
Obj. 2: Further, what the Lord commanded, He Himself fulfilled, as is said in Acts 1:1: ”Jesus began to do and to teach.” But He gave the command (Matt. 7:6): ”Give not that which is holy to dogs.”
Therefore, knowing Judas to be a sinner, seemingly He did not give him His body and blood.
Obj. 3: Further, it is distinctly related (John 13:26) that Christ gave dipped bread to Judas. Consequently, if He gave His body to him, it appears that He gave it him in the morsel, especially since we read (John 13:26) that ”after the morsel, Satan entered into him.”
And on this pa.s.sage Augustine says (Tract. lxii in Joan.): ”From this we learn how we should beware of receiving a good thing in an evil way ... For if he be 'chastised' who does 'not discern,' i.e.
distinguish, the body of the Lord from other meats, how must he be 'condemned' who, feigning himself a friend, comes to His table a foe?” But (Judas) did not receive our Lord's body with the dipped morsel; thus Augustine commenting on John 13:26, ”When He had dipped the bread, He gave it to Judas, the son of Simon the Iscariot [Vulg.: 'to Judas Iscariot, the son of Simon'],” says (Tract. lxii in Joan.): ”Judas did not receive Christ's body then, as some think who read carelessly.” Therefore it seems that Judas did not receive the body of Christ.
_On the contrary,_ Chrysostom says (Hom. lx.x.xii in Matth.): ”Judas was not converted while partaking of the sacred mysteries: hence on both sides his crime becomes the more heinous, both because imbued with such a purpose he approached the mysteries, and because he became none the better for approaching, neither from fear, nor from the benefit received, nor from the honor conferred on him.”
_I answer that,_ Hilary, in commenting on Matt. 26:17, held that Christ did not give His body and blood to Judas. And this would have been quite proper, if the malice of Judas be considered. But since Christ was to serve us as a pattern of justice, it was not in keeping with His teaching authority to sever Judas, a hidden sinner, from Communion with the others without an accuser and evident proof; lest the Church's prelates might have an example for doing the like, and lest Judas himself being exasperated might take occasion of sinning.
Therefore, it remains to be said that Judas received our Lord's body and blood with the other disciples, as Dionysius says (Eccl. Hier.
iii), and Augustine (Tract. lxii in Joan.).
Reply Obj. 1: This is Hilary's argument, to show that Judas did not receive Christ's body. But it is not cogent; because Christ is speaking to the disciples, from whose company Judas separated himself: and it was not Christ that excluded him. Therefore Christ for His part drinks the wine even with Judas in the kingdom of G.o.d; but Judas himself repudiated this banquet.
Reply Obj. 2: The wickedness of Judas was known to Christ as G.o.d; but it was unknown to Him, after the manner in which men know it.
Consequently, Christ did not repel Judas from Communion; so as to furnish an example that such secret sinners are not to be repelled by other priests.
Reply Obj. 3: Without any doubt Judas did not receive Christ's body in the dipped bread; he received mere bread. Yet as Augustine observes (Tract. lxii in Joan.), ”perchance the feigning of Judas is denoted by the dipping of the bread; just as some things are dipped to be dyed. If, however, the dipping signifies here anything good”
(for instance, the sweetness of the Divine goodness, since bread is rendered more savory by being dipped), ”then, not undeservedly, did condemnation follow his ingrat.i.tude for that same good.” And owing to that ingrat.i.tude, ”what is good became evil to him, as happens to them who receive Christ's body unworthily.”
And as Augustine says (Tract. lxii in Joan.), ”it must be understood that our Lord had already distributed the sacrament of His body and blood to all His disciples, among whom was Judas also, as Luke narrates: and after that, we came to this, where, according to the relation of John, our Lord, by dipping and handing the morsel, does most openly declare His betrayer.”
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THIRD ARTICLE [III, Q. 81, Art. 3]