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Objection 1: It seems that the attaining of glory is not an effect
of this sacrament. For an effect is proportioned to its cause. But
this sacrament belongs to "wayfarers" [viatoribus], and hence it is
termed "Viaticum." Since, then, wayfarers are not yet capable of
glory, it seems that this sacrament does not cause the attaining of
glory.
Objection 2: Further, given sufficient cause, the effect follows.
But many take this sacrament who will never come to glory, as
Augustine declares (De Civ. Dei xxi). Consequently, this
sacrament is not the cause of attaining unto glory.
Objection 3: Further, the greater is not brought about by the
lesser, for nothing acts outside its species. But it is the lesser
thing to receive Christ under a strange species, which happens in this
sacrament, than to enjoy Him in His own species, which belongs to
glory. Therefore this sacrament does not cause the attaining of
glory.
On the contrary, It is written (Jn. 6:52): "If any man eat
of this bread, he shall live for ever." But eternal life is the life
of glory. Therefore the attaining of glory is an effect of this
sacrament.
I answer that, In this sacrament we may consider both that from which
it derives its effect, namely, Christ contained in it, as also His
Passion represented by it; and that through which it works its
effect, namely, the use of the sacrament, and its species.
Now as to both of these it belongs to this sacrament to cause the
attaining of eternal life. Because it was by His Passion that
Christ opened to us the approach to eternal life, according to Heb.
9:15: "He is the Mediator of the New Testament; that by means
of His death . . . they that are called may receive the promise of
eternal inheritance." Accordingly in the form of this sacrament it is
said: "This is the chalice of My blood, of the New and Eternal
Testament."
In like manner the refreshment of spiritual food and the unity denoted
by the species of the bread and wine are to be had in the present life,
although imperfectly. but perfectly in the state of glory. Hence
Augustine says on the words, "My flesh is meat indeed" (Jn.
6:56): "Seeing that in meat and drink, men aim at this, that
they hunger not nor thirst, this verily nought doth afford save only
this meat and drink which maketh them who partake thereof to be immortal
and incorruptible, in the fellowship of the saints, where shall be
peace, and unity, full and perfect."
Reply to Objection 1: As Christ's Passion, in virtue whereof
this sacrament is accomplished, is indeed the sufficient cause of
glory, yet not so that we are thereby forthwith admitted to glory, but
we must first "suffer with Him in order that we may also be
glorified" afterwards "with Him" (Rm. 8:17), so this
sacrament does not at once admit us to glory, but bestows on us the
power of coming unto glory. And therefore it is called "Viaticum,"
a figure whereof we read in 3 Kgs. 19:8: "Elias ate and
drank, and walked in the strength of that food forty days and forty
nights unto the mount of God, Horeb."
Reply to Objection 2: Just as Christ's Passion has not its
effect in them who are not disposed towards it as they should be, so
also they do not come to glory through this sacrament who receive it
unworthily. Hence Augustine (Tract. xxvi in Joan.), expounding
the same passage, observes: "The sacrament is one thing, the power
of the sacrament another. Many receive it from the altar . . . and
by receiving" . . . die . . . Eat, then, spiritually the
heavenly "bread, bring innocence to the altar." It is no wonder,
then, if those who do not keep innocence, do not secure the effect of
this sacrament.
Reply to Objection 3: That Christ is received under another
species belongs to the nature of a sacrament, which acts
instrumentally. But there is nothing to prevent an instrumental cause
from producing a more mighty effect, as is evident from what was said
above (Question 77, Article 3, ad 3).
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