Whether the Institution of This Sacrament Was Appropriate?
Objection 1: It seems that the institution of this sacrament was not
appropriate, because as the Philosopher says (De Gener. ii): "We are
nourished by the things from whence we spring." But by Baptism, which
is spiritual regeneration, we receive our spiritual being, as
Dionysius says (Eccl. Hier. ii). Therefore we are also nourished by
Baptism. Consequently there was no need to institute this sacrament
as spiritual nourishment.
Obj. 2: Further, men are united with Christ through this sacrament as
the members with the head. But Christ is the Head of all men, even of
those who have existed from the beginning of the world, as stated
above (Q. 8, AA. 3, 6). Therefore the institution of this sacrament
should not have been postponed till the Lord's supper.
Obj. 3: Further, this sacrament is called the memorial of our Lord's
Passion, according to Matt. 26 (Luke 22:19): "Do this for a
commemoration of Me." But a commemoration is of things past.
Therefore, this sacrament should not have been instituted before
Christ's Passion.
Obj. 4: Further, a man is prepared by Baptism for the Eucharist,
which ought to be given only to the baptized. But Baptism was
instituted by Christ after His Passion and Resurrection, as is
evident from Matt. 28:19. Therefore, this sacrament was not suitably
instituted before Christ's Passion.
_On the contrary,_ This sacrament was instituted by Christ, of Whom
it is said (Mk. 7:37) that "He did all things well."
_I answer that,_ This sacrament was appropriately instituted at the
supper, when Christ conversed with His disciples for the last time.
First of all, because of what is contained in the sacrament: for
Christ is Himself contained in the Eucharist sacramentally.
Consequently, when Christ was going to leave His disciples in His
proper species, He left Himself with them under the sacramental
species; as the Emperor's image is set up to be reverenced in his
absence. Hence Eusebius says: "Since He was going to withdraw His
assumed body from their eyes, and bear it away to the stars, it was
needful that on the day of the supper He should consecrate the
sacrament of His body and blood for our sakes, in order that what was
once offered up for our ransom should be fittingly worshiped in a
mystery."
Secondly, because without faith in the Passion there could never be
any salvation, according to Rom. 3:25: "Whom God hath proposed to be
a propitiation, through faith in His blood." It was necessary
accordingly that there should be at all times among men something to
show forth our Lord's Passion; the chief sacrament of which in the
old Law was the Paschal Lamb. Hence the Apostle says (1 Cor. 5:7):
"Christ our Pasch is sacrificed." But its successor under the New
Testament is the sacrament of the Eucharist, which is a remembrance
of the Passion now past, just as the other was figurative of the
Passion to come. And so it was fitting that when the hour of the
Passion was come, Christ should institute a new Sacrament after
celebrating the old, as Pope Leo I says (Serm. lviii).
Thirdly, because last words, chiefly such as are spoken by departing
friends, are committed most deeply to memory; since then especially
affection for friends is more enkindled, and the things which affect
us most are impressed the deepest in the soul. Consequently, since,
as Pope Alexander I says, "among sacrifices there can be none greater
than the body and blood of Christ, nor any more powerful oblation";
our Lord instituted this sacrament at His last parting with His
disciples, in order that it might be held in the greater veneration.
And this is what Augustine says (Respons. ad Januar. i): "In order to
commend more earnestly the death of this mystery, our Saviour willed
this last act to be fixed in the hearts and memories of the disciples
whom He was about to quit for the Passion."
Reply Obj. 1: We are nourished from the same things of which we are
made, but they do not come to us in the same way; for those out of
which we are made come to us through generation, while the same, as
nourishing us, come to us through being eaten. Hence, as we are
new-born in Christ through Baptism, so through the Eucharist we eat
Christ.
Reply Obj. 2: The Eucharist is the perfect sacrament of our Lord's
Passion, as containing Christ crucified; consequently it could not be
instituted before the Incarnation; but then there was room for only
such sacraments as were prefigurative of the Lord's Passion.
Reply Obj. 3: This sacrament was instituted during the supper, so as
in the future to be a memorial of our Lord's Passion as accomplished.
Hence He said expressively: "As often as ye shall do these things"
[*Cf. Canon of the Mass], speaking of the future.
Reply Obj. 4: The institution responds to the order of intention. But
the sacrament of the Eucharist, although after Baptism in the
receiving, is yet previous to it in intention; and therefore it
behooved to be instituted first. Or else it can be said that Baptism
was already instituted in Christ's Baptism; hence some were already
baptized with Christ's Baptism, as we read in John 3:22.
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