Whether This Sacrament Ought to Be Made of Unleavened Bread?
Objection 1: It seems that this sacrament ought not to be made of
unleavened bread. Because in this sacrament we ought to imitate
Christ's institution. But Christ appears to have instituted this
sacrament in fermented bread, because, as we have read in Ex. 12, the
Jews, according to the Law, began to use unleavened bread on the day
of the Passover which is celebrated on the fourteenth day of the
moon; and Christ instituted this sacrament at the supper which He
celebrated "before the festival day of the Pasch" (John 13:1, 4).
Therefore we ought likewise to celebrate this sacrament with
fermented bread.
Obj. 2: Further, legal observances ought not to be continued in the
time of grace. But the use of unleavened bread was a ceremony of the
Law, as is clear from Ex. 12. Therefore we ought not to use
unfermented bread in this sacrament of grace.
Obj. 3: Further, as stated above (Q. 65, A. 1; Q. 73, A. 3), the
Eucharist is the sacrament of charity just as Baptism is the
sacrament of faith. But the fervor of charity is signified by
fermented bread, as is declared by the gloss on Matt. 13:33: "The
kingdom of heaven is like unto leaven," etc. Therefore this sacrament
ought to be made of leavened bread.
Obj. 4: Further, leavened or unleavened are mere accidents of bread,
which do not vary the species. But in the matter for the sacrament of
Baptism no difference is observed regarding the variation of the
accidents, as to whether it be salt or fresh, warm or cold water.
Therefore neither ought any distinction to be observed, as to whether
the bread be unleavened or leavened.
_On the contrary,_ According to the Decretals (Extra, De Celebr.
Miss.), a priest is punished "for presuming to celebrate, using
fermented bread and a wooden cup."
_I answer that,_ Two things may be considered touching the matter of
this sacrament, namely, what is necessary, and what is suitable. It
is necessary that the bread be wheaten, without which the sacrament
is not valid, as stated above (A. 3). It is not, however, necessary
for the sacrament that the bread be unleavened or leavened, since it
can be celebrated in either.
But it is suitable that every priest observe the rite of his Church
in the celebration of the sacrament. Now in this matter there are
various customs of the Churches: for, Gregory says: "The Roman Church
offers unleavened bread, because our Lord took flesh without union of
sexes: but the Greek Churches offer leavened bread, because the Word
of the Father was clothed with flesh; as leaven is mixed with the
flour." Hence, as a priest sins by celebrating with fermented bread
in the Latin Church, so a Greek priest celebrating with unfermented
bread in a church of the Greeks would also sin, as perverting the
rite of his Church. Nevertheless the custom of celebrating with
unleavened bread is more reasonable. First, on account of Christ's
institution: for He instituted this sacrament "on the first day of
the Azymes" (Matt. 26:17; Mk. 14:12; Luke 22:7), on which day there
ought to be nothing fermented in the houses of the Jews, as is stated
in Ex. 12:15, 19. Secondly, because bread is properly the sacrament
of Christ's body, which was conceived without corruption, rather than
of His Godhead, as will be seen later (Q. 76, A. 1, ad 1). Thirdly,
because this is more in keeping with the sincerity of the faithful,
which is required in the use of this sacrament, according to 1 Cor.
5:7: "Christ our Pasch is sacrificed: therefore let us feast . . .
with the unleavened bread of sincerity and truth."
However, this custom of the Greeks is not unreasonable both on
account of its signification, to which Gregory refers, and in
detestation of the heresy of the Nazarenes, who mixed up legal
observances with the Gospel.
Reply Obj. 1: As we read in Ex. 12, the paschal solemnity began on
the evening of the fourteenth day of the moon. So, then, after
immolating the Paschal Lamb, Christ instituted this sacrament: hence
this day is said by John to precede the day of the Pasch, while the
other three Evangelists call it "the first day of the Azymes," when
fermented bread was not found in the houses of the Jews, as stated
above. Fuller mention was made of this in the treatise on our Lord's
Passion (Q. 46, A. 9, ad 1).
Reply Obj. 2: Those who celebrate the sacrament with unleavened bread
do not intend to follow the ceremonial of the Law, but to conform to
Christ's institution; so they are not Judaizing; otherwise those
celebrating in fermented bread would be Judaizing, because the Jews
offered up fermented bread for the first-fruits.
Reply Obj. 3: Leaven denotes charity on account of one single effect,
because it makes the bread more savory and larger; but it also
signifies corruption from its very nature.
Reply Obj. 4: Since whatever is fermented partakes of corruption,
this sacrament may not be made from corrupt bread, as stated above
(A. 3, ad 4); consequently, there is a wider difference between
unleavened and leavened bread than between warm and cold baptismal
water: because there might be such corruption of fermented bread that
it could not be validly used for the sacrament.
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