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Objection 1: It seems that the Eucharist is not a sacrament. For
two sacraments ought not to be ordained for the same end, because every
sacrament is efficacious in producing its effect. Therefore, since
both Confirmation and the Eucharist are ordained for perfection, as
Dionysius says (Eccl. Hier. iv), it seems that the Eucharist is
not a sacrament, since Confirmation is one, as stated above
(Question 65, Article 1; Question 72, Article 1).
Objection 2: Further, in every sacrament of the New Law, that
which comes visibly under our senses causes the invisible effect of the
sacrament, just as cleansing with water causes the baptismal character
and spiritual cleansing, as stated above (Question 63, Article
6; Question 66, Articles 1,3,7). But the species of bread
and wine, which are the objects of our senses in this sacrament,
neither produce Christ's true body, which is both reality and
sacrament, nor His mystical body, which is the reality only in the
Eucharist. Therefore, it seems that the Eucharist is not a
sacrament of the New Law.
Objection 3: Further, sacraments of the New Law, as having
matter, are perfected by the use of the matter, as Baptism is by
ablution, and Confirmation by signing with chrism. If, then, the
Eucharist be a sacrament, it would be perfected by the use of the
matter, and not by its consecration. But this is manifestly false,
because the words spoken in the consecration of the matter are the form
of this sacrament, as will be shown later on (Question 78,
Article 1). Therefore the Eucharist is not a sacrament.
On the contrary, It is said in the Collect [Postcommunion "pro
vivis et defunctis"]: "May this Thy Sacrament not make us
deserving of punishment."
I answer that, The Church's sacraments are ordained for helping man
in the spiritual life. But the spiritual life is analogous to the
corporeal, since corporeal things bear a resemblance to spiritual.
Now it is clear that just as generation is required for corporeal
life, since thereby man receives life; and growth, whereby man is
brought to maturity: so likewise food is required for the preservation
of life. Consequently, just as for the spiritual life there had to be
Baptism, which is spiritual generation; and Confirmation, which is
spiritual growth: so there needed to be the sacrament of the
Eucharist, which is spiritual food.
Reply to Objection 1: Perfection is twofold. The first lies
within man himself; and he attains it by growth: such perfection
belongs to Confirmation. The other is the perfection which comes to
man from the addition of food, or clothing, or something of the kind;
and such is the perfection befitting the Eucharist, which is the
spiritual refreshment.
Reply to Objection 2: The water of Baptism does not cause any
spiritual effect by reason of the water, but by reason of the power of
the Holy Ghost, which power is in the water. Hence on Jn.
5:4, "An angel of the Lord at certain times," etc.,
Chrysostom observes: "The water does not act simply as such upon the
baptized, but when it receives the grace of the Holy Ghost, then it
looses all sins." But the true body of Christ. bears the same
relation to the species of the bread and wine, as the power of the
Holy Ghost does to the water of Baptism: hence the species of the
bread and wine produce no effect except from the virtue of Christ's
true body.
Reply to Objection 3: A sacrament is so termed because it contains
something sacred. Now a thing can be styled sacred from two causes;
either absolutely, or in relation to something else. The difference
between the Eucharist and other sacraments having sensible matter is
that whereas the Eucharist contains something which is sacred
absolutely, namely, Christ's own body; the baptismal water contains
something which is sacred in relation to something else, namely, the
sanctifying power: and the same holds good of chrism and such like.
Consequently, the sacrament of the Eucharist is completed in the very
consecration of the matter, whereas the other sacraments are completed
in the application of the matter for the sanctifying of the individual.
And from this follows another difference. For, in the sacrament of
the Eucharist, what is both reality and sacrament is in the matter
itself. but what is reality only, namely, the grace bestowed, is in
the recipient; whereas in Baptism both are in the recipient, namely,
the character, which is both reality and sacrament, and the grace of
pardon of sins, which is reality only. And the same holds good of the
other sacraments.
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