Whether the Eucharist Is a Sacrament?
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 (Q. 65, A. 1;
Q. 72, A. 1).
Obj. 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 (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 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.
Obj. 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 (Q. 78, A. 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 Obj. 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 Obj. 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 John 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 Obj. 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.
_______________________