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Objection 1: It seems that man is not preserved by this sacrament
from future sins. For there are many that receive this sacrament
worthily, who afterwards fall into sin. Now this would not happen if
this sacrament were to preserve them from future sins. Consequently,
it is not an effect of this sacrament to preserve from future sins.
Objection 2: Further, the Eucharist is the sacrament of charity,
as stated above (Article 4). But charity does not seem to preserve
from future sins, because it can be lost through sin after one has
possessed it, as was stated in the SS, Question 24, Article
11. Therefore it seems that this sacrament does not preserve man
from sin.
Objection 3: Further, the origin of sin within us is "the law of
sin, which is in our members," as declared by the Apostle (Rm.
7:23). But the lessening of the fomes, which is the law of sin,
is set down as an effect not of this sacrament, but rather of
Baptism. Therefore preservation from sin is not an effect of this
sacrament.
On the contrary, our Lord said (Jn. 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 assaults; 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
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 Passion, whereby the devils are
conquered, it repels all the assaults 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 to Objection 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 to Objection 2: Even charity of itself keeps man from sin,
according to Rm. 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 to Objection 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
(Question 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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