Christian Classics
‹ Summa Theologica

Thomas Aquinas · 2860 of 3516

Article. 1 - Whether the Eucharist is a sacrament?

Objection 1: It seems that the Eucharist is not a . For two ought not to be ordained for the same end, because every 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 , since Confirmation is one, as stated above (Q[65], A[1]; Q[72], A[1]).

Objection 2: Further, in every of the New Law, that which comes visibly under our senses causes the invisible effect of the , just as cleansing with water causes the baptismal character and spiritual cleansing, as stated above (Q[63], A[6]; Q[66], AA[1],3,7). But the species of bread and wine, which are the objects of our senses in this , neither produce Christ's true body, which is both reality and , nor His mystical body, which is the reality only in the Eucharist. Therefore, it seems that the Eucharist is not a of the New Law.

Objection 3: Further, 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 , it would be perfected by the use of the matter, and not by its . But this is manifestly false, because the words spoken in the of the matter are the form of this , as will be shown later on (Q[78], A[1]). Therefore the Eucharist is not a .

On the contrary, It is said in the Collect [*Postcommunion "pro vivis et defunctis"]: "May this Thy not make us deserving of punishment."

I answer that, The Church's 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 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 , 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 of the , 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 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 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 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 power: and the same holds good of chrism and such like. Consequently, the of the Eucharist is completed in the very of the matter, whereas the other are completed in the application of the matter for the of the individual. And from this follows another difference. For, in the of the Eucharist, what is both reality and is in the matter itself. but what is reality only, namely, the bestowed, is in the recipient; whereas in Baptism both are in the recipient, namely, the character, which is both reality and , and the of pardon of sins, which is reality only. And the same holds good of the other .