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Objection 1: It seems that two ways ought not to be distinguished of
eating Christ's body, namely, sacramentally and spiritually. For,
as Baptism is spiritual regeneration, according to Jn. 3:5:
"Unless a man be born again of water and the Holy Ghost," etc.,
so also this sacrament is spiritual food: hence our Lord, speaking of
this sacrament, says (Jn. 6:64): "The words that I have
spoken to you are spirit and life." But there are no two distinct
ways of receiving Baptism, namely, sacramentally and spiritually.
Therefore neither ought this distinction to be made regarding this
sacrament.
Objection 2: Further, when two things are so related that one is on
account of the other, they should not be put in contra-distinction to
one another, because the one derives its species from the other. But
sacramental eating is ordained for spiritual eating as its end.
Therefore sacramental eating ought not to be divided in contrast with
spiritual eating.
Objection 3: Further, things which cannot exist without one another
ought not to be divided in contrast with each other. But it seems that
no one can eat spiritually without eating sacramentally; otherwise the
fathers of old would have eaten this sacrament spiritually. Moreover,
sacramental eating would be to no purpose, if the spiritual eating
could be had without it. Therefore it is not right to distinguish a
twofold eating, namely, sacramental and spiritual.
On the contrary, The gloss says on 1 Cor. 11:29: "He that
eateth and drinketh unworthily," etc.: "We hold that there are two
ways of eating, the one sacramental, and the other spiritual."
I answer that, There are two things to be considered in the receiving
of this sacrament, namely, the sacrament itself, and its fruits, and
we have already spoken of both (Questions 73,79). The perfect
way, then, of receiving this sacrament is when one takes it so as to
partake of its effect. Now, as was stated above (Question 79,
Articles 3,8), it sometimes happens that a man is hindered from
receiving the effect of this sacrament; and such receiving of this
sacrament is an imperfect one. Therefore, as the perfect is divided
against the imperfect, so sacramental eating, whereby the sacrament
only is received without its effect, is divided against spiritual
eating, by which one receives the effect of this sacrament, whereby a
man is spiritually united with Christ through faith and charity.
Reply to Objection 1: The same distinction is made regarding
Baptism and the other sacraments: for, some receive the sacrament
only, while others receive the sacrament and the reality of the
sacrament. However, there is a difference, because, since the other
sacraments are accomplished in the use of the matter, the receiving of
the sacrament is the actual perfection of the sacrament; whereas this
sacrament is accomplished in the consecration of the matter: and
consequently both uses follow the sacrament. On the other hand, in
Baptism and in the other sacraments that imprint a character, they who
receive the sacrament receive some spiritual effect, that is, the
character. which is not the case in this sacrament. And therefore,
in this sacrament, rather than in Baptism, the sacramental use is
distinguished from the spiritual use.
Reply to Objection 2: That sacramental eating which is also a
spiritual eating is not divided in contrast with spiritual eating, but
is included under it; but that sacramental eating which does not secure
the effect, is divided in contrast with spiritual eating; just as the
imperfect, which does not attain the perfection of its species, is
divided in contrast with the perfect.
Reply to Objection 3: As stated above (Question 73, Article
3), the effect of the sacrament can be secured by every man if he
receive it in desire, though not in reality. Consequently, just as
some are baptized with the Baptism of desire, through their desire of
baptism, before being baptized in the Baptism of water; so likewise
some eat this sacrament spiritually ere they receive it sacramentally.
Now this happens in two ways. First of all, from desire of receiving
the sacrament itself, and thus are said to be baptized, and to eat
spiritually, and not sacramentally, they who desire to receive these
sacraments since they have been instituted. Secondly, by a figure:
thus the Apostle says (1 Cor. 10:2), that the fathers of old
were "baptized in the cloud and in the sea," and that "they did eat
. . . spiritual food, and . . . drank . . . spiritual
drink." Nevertheless sacramental eating is not without avail,
because the actual receiving of the sacrament produces more fully the
effect of the sacrament than does the desire thereof, as stated above
of Baptism (Question 69, Article 4, ad 2).
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