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Objection 1: It seems that the sinner does not sin in receiving
Christ's body sacramentally, because Christ has no greater dignity
under the sacramental species than under His own. But sinners did not
sin when they touched Christ's body under its proper species; nay,
rather they obtained forgiveness of their sins, as we read in Lk. 7
of the woman who was a sinner; while it is written (Mt. 14:36)
that "as many as touched the hem of His garment were healed."
Therefore, they do not sin, but rather obtain salvation, by
receiving the body of Christ.
Objection 2: Further, this sacrament, like the others, is a
spiritual medicine. But medicine is given to the sick for their
recovery, according to Mt. 9:12: "They that are in health need
not a physician." Now they that are spiritually sick or infirm are
sinners. Therefore this sacrament can be received by them without
sin.
Objection 3: Further, this sacrament is one of our greatest gifts,
since it contains Christ. But according to Augustine (De Lib.
Arb. ii), the greatest gifts are those "which no one can abuse."
Now no one sins except by abusing something. Therefore no sinner sins
by receiving this sacrament.
Objection 4: Further, as this sacrament is perceived by taste and
touch, so also is it by sight. Consequently, if the sinner sins by
receiving the sacrament, it seems that he would sin by beholding it,
which is manifestly untrue, since the Church exposes this sacrament to
be seen and adored by all. Therefore the sinner does not sin by eating
this sacrament.
Objection 5: Further, it happens sometimes that the sinner is
unconscious of his sin. Yet such a one does not seem to sin by
receiving the body of Christ, for according to this all who receive it
would sin, as exposing themselves to danger, since the Apostle says
(1 Cor. 4:4): "I am not conscious to myself of anything, yet
I am not hereby justified." Therefore, the sinner, if he receive
this sacrament, does not appear to be guilty of sin.
On the contrary, The Apostle says (1 Cor. 11:29): "He
that eateth and drinketh unworthily, eateth and drinketh judgment to
himself." Now the gloss says on this passage: "He eats and drinks
unworthily who is in sin, or who handles it irreverently."
Therefore, if anyone, while in mortal sin, receives this sacrament,
he purchases damnation, by sinning mortally.
I answer that, In this sacrament, as in the others, that which is a
sacrament is a sign of the reality of the sacrament. Now there is a
twofold reality of this sacrament, as stated above (Question 73,
Article 6): one which is signified and contained, namely, Christ
Himself; while the other is signified but not contained, namely,
Christ's mystical body, which is the fellowship of the saints.
Therefore, whoever receives this sacrament, expresses thereby that he
is made one with Christ, and incorporated in His members; and this
is done by living faith, which no one has who is in mortal sin. And
therefore it is manifest that whoever receives this sacrament while in
mortal sin, is guilty of lying to this sacrament, and consequently of
sacrilege, because he profanes the sacrament: and therefore he sins
mortally.
Reply to Objection 1: When Christ appeared under His proper
species, He did not give Himself to be touched by men as a sign of
spiritual union with Himself, as He gives Himself to be received in
this sacrament. And therefore sinners in touching Him under His
proper species did not incur the sin of lying to Godlike things, as
sinners do in receiving this sacrament.
Furthermore, Christ still bore the likeness of the body of sin;
consequently He fittingly allowed Himself to be touched by sinners.
But as soon as the body of sin was taken away by the glory of the
Resurrection, he forbade the woman to touch Him, for her faith in
Him was defective, according to Jn. 20:17: "Do not touch
Me, for I am not yet ascended to My Father," i.e. "in your
heart," as Augustine explains (Tract. cxxi in Joan.). And
therefore sinners, who lack living faith regarding Christ are not
allowed to touch this sacrament.
Reply to Objection 2: Every medicine does not suit every stage of
sickness; because the tonic given to those who are recovering from
fever would be hurtful to them if given while yet in their feverish
condition. So likewise Baptism and Penance are as purgative
medicines, given to take away the fever of sin; whereas this sacrament
is a medicine given to strengthen, and it ought not to be given except
to them who are quit of sin.
Reply to Objection 3: By the greatest gifts Augustine understands
the soul's virtues, "which no one uses to evil purpose," as though
they were principles of evil. Nevertheless sometimes a man makes a bad
use of them, as objects of an evil use, as is seen in those who are
proud of their virtues. So likewise this sacrament, so far as the
sacrament is concerned, is not the principle of an evil use, but the
object thereof. Hence Augustine says (Tract. lxii in Joan.):
"Many receive Christ's body unworthily; whence we are taught what
need there is to beware of receiving a good thing evilly . . . For
behold, of a good thing, received evilly, evil is wrought": just as
on the other hand, in the Apostle's case, "good was wrought through
evil well received," namely, by bearing patiently the sting of
Satan.
Reply to Objection 4: Christ's body is not received by being
seen, but only its sacrament, because sight does not penetrate to the
substance of Christ's body, but only to the sacramental species, as
stated above (Question 76, Article 7). But he who eats,
receives not only the sacramental species, but likewise Christ
Himself Who is under them. Consequently, no one is forbidden to
behold Christ's body, when once he has received Christ's
sacrament, namely, Baptism: whereas the non-baptized are not to be
allowed even to see this sacrament, as is clear from Dionysius
(Eccl. Hier. vii). But only those are to be allowed to share in
the eating who are united with Christ not merely sacramentally, but
likewise really.
Reply to Objection 5: The fact of a man being unconscious of his
sin can come about in two ways. First of all through his own fault,
either because through ignorance of the law (which ignorance does not
excuse him), he thinks something not to be sinful which is a sin, as
for example if one guilty of fornication were to deem simple fornication
not to be a mortal sin; or because he neglects to examine his
conscience, which is opposed to what the Apostle says (1 Cor.
11:28): "Let a man prove himself, and so let him eat of that
bread, and drink of the chalice." And in this way nevertheless the
sinner who receives Christ's body commits sin, although unconscious
thereof, because the very ignorance is a sin on his part.
Secondly, it may happen without fault on his part, as, for
instance, when he has sorrowed over his sin, but is not sufficiently
contrite: and in such a case he does not sin in receiving the body of
Christ, because a man cannot know for certain whether he is truly
contrite. It suffices, however, if he find in himself the marks of
contrition, for instance, if he "grieve over past sins," and
"propose to avoid them in the future" [Rule of Augustine]. But
if he be ignorant that what he did was a sinful act, through ignorance
of the fact, which excuses, for instance, if a man approach a woman
whom he believed to be his wife whereas she was not, he is not to be
called a sinner on that account; in the same way if he has utterly
forgotten his sin, general contrition suffices for blotting it out, as
will be said hereafter (XP, Question 2, Article 3, ad 2);
hence he is no longer to be called a sinner.
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