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Objection 1: It seems that this sacrament is not suitably called by
various names. For names should correspond with things. But this
sacrament is one, as stated above (Article 2). Therefore, it
ought not to be called by various names.
Objection 2: Further, a species is not properly denominated by what
is common to the whole genus. But the Eucharist is a sacrament of the
New Law; and it is common to all the sacraments for grace to be
conferred by them, which the name "Eucharist" denotes, for it is
the same thing as "good grace." Furthermore, all the sacraments
bring us help on our journey through this present life, which is the
notion conveyed by "Viaticum." Again something sacred is done in
all the sacraments, which belongs to the notion of "Sacrifice"; and
the faithful intercommunicate through all the sacraments, which this
Greek word Synaxis and the Latin "Communio" express. Therefore,
these names are not suitably adapted to this sacrament.
Objection 3: Further, a host ["hostia"] seems to be the same as
a sacrifice. Therefore, as it is not properly called a sacrifice, so
neither is it properly termed a "Host."
On the contrary, is the use of these expressions by the faithful.
I answer that, This sacrament has a threefold significance. one with
regard to the past, inasmuch as it is commemorative of our Lord's
Passion, which was a true sacrifice, as stated above (Question
48, Article 3), and in this respect it is called a
"Sacrifice."
With regard to the present it has another meaning, namely, that of
Ecclesiastical unity, in which men are aggregated through this
Sacrament; and in this respect it is called "Communion" or
Synaxis. For Damascene says (De Fide Orth. iv) that "it is
called Communion because we communicate with Christ through it, both
because we partake of His flesh and Godhead, and because we
communicate with and are united to one another through it."
With regard to the future it has a third meaning, inasmuch as this
sacrament foreshadows the Divine fruition, which shall come to pass in
heaven; and according to this it is called "Viaticum," because it
supplies the way of winning thither. And in this respect it is also
called the "Eucharist," that is, "good grace," because "the
grace of God is life everlasting" (Rm. 6:23); or because it
really contains Christ, Who is "full of grace."
In Greek, moreover, it is called Metalepsis, i.e.
"Assumption," because, as Damascene says (De Fide Orth.
iv), "we thereby assume the Godhead of the Son."
Reply to Objection 1: There is nothing to hinder the same thing
from being called by several names, according to its various properties
or effects.
Reply to Objection 2: What is common to all the sacraments is
attributed antonomastically to this one on account of its excellence.
Reply to Objection 3: This sacrament is called a "Sacrifice"
inasmuch as it represents the Passion of Christ; but it is termed a
"Host" inasmuch as it contains Christ, Who is "a host (Douay:
'sacrifice') . . . of sweetness" (Eph. 5:2).
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