Whether Grace Is Bestowed Through This Sacrament?
Objection 1: It seems that grace is not bestowed through this
sacrament. For this sacrament is spiritual nourishment. But
nourishment is only given to the living. Therefore since the
spiritual life is the effect of grace, this sacrament belongs only to
one in the state of grace. Therefore grace is not bestowed through
this sacrament for it to be had in the first instance. In like manner
neither is it given so as grace may be increased, because spiritual
growth belongs to the sacrament of Confirmation, as stated above (Q.
72, A. 1). Consequently, grace is not bestowed through this sacrament.
Obj. 2: Further, this sacrament is given as a spiritual refreshment.
But spiritual refreshment seems to belong to the use of grace rather
than to its bestowal. Therefore it seems that grace is not given
through this sacrament.
Obj. 3: Further, as was said above (Q. 74, A. 1), "Christ's body is
offered up in this sacrament for the salvation of the body, and His
blood for that of the soul." Now it is not the body which is the
subject of grace, but the soul, as was shown in the Second Part
(I-II, Q. 110, A. 4). Therefore grace is not bestowed through this
sacrament, at least so far as the body is concerned.
_On the contrary,_ Our Lord says (John 6:52): "The bread which I will
give, is My flesh for the life of the world." But the spiritual life
is the effect of grace. Therefore grace is bestowed through this
sacrament.
_I answer that,_ The effect of this sacrament ought to be considered,
first of all and principally, from what is contained in this
sacrament, which is Christ; Who, just as by coming into the world, He
visibly bestowed the life of grace upon the world, according to John
1:17: "Grace and truth came by Jesus Christ," so also, by coming
sacramentally into man causes the life of grace, according to John
6:58: "He that eateth Me, the same also shall live by Me." Hence
Cyril says on Luke 22:19: "God's life-giving Word by uniting Himself
with His own flesh, made it to be productive of life. For it was
becoming that He should be united somehow with bodies through His
sacred flesh and precious blood, which we receive in a life-giving
blessing in the bread and wine."
Secondly, it is considered on the part of what is represented by this
sacrament, which is Christ's Passion, as stated above (Q. 74, A. 1;
Q. 76, A. 2, ad 1). And therefore this sacrament works in man the
effect which Christ's Passion wrought in the world. Hence, Chrysostom
says on the words, "Immediately there came out blood and water" (John
19:34): "Since the sacred mysteries derive their origin from thence,
when you draw nigh to the awe-inspiring chalice, so approach as if
you were going to drink from Christ's own side." Hence our Lord
Himself says (Matt. 26:28): "This is My blood . . . which shall be
shed for many unto the remission of sins."
Thirdly, the effect of this sacrament is considered from the way in
which this sacrament is given; for it is given by way of food and
drink. And therefore this sacrament does for the spiritual life all
that material food does for the bodily life, namely, by sustaining,
giving increase, restoring, and giving delight. Accordingly, Ambrose
says (De Sacram. v): "This is the bread of everlasting life, which
supports the substance of our soul." And Chrysostom says (Hom. xlvi
in Joan.): "When we desire it, He lets us feel Him, and eat Him, and
embrace Him." And hence our Lord says (John 6:56): "My flesh is meat
indeed, and My blood is drink indeed."
Fourthly, the effect of this sacrament is considered from the species
under which it is given. Hence Augustine says (Tract. xxvi in Joan.):
"Our Lord betokened His body and blood in things which out of many
units are made into some one whole: for out of many grains is one
thing made," viz. bread; "and many grapes flow into one thing," viz.
wine. And therefore he observes elsewhere (Tract. xxvi in Joan.): "O
sacrament of piety, O sign of unity, O bond of charity!"
And since Christ and His Passion are the cause of grace, and since
spiritual refreshment, and charity cannot be without grace, it is
clear from all that has been set forth that this sacrament bestows
grace.
Reply Obj. 1: This sacrament has of itself the power of bestowing
grace; nor does anyone possess grace before receiving this sacrament
except from some desire thereof; from his own desire, as in the case
of the adult, or from the Church's desire in the case of children, as
stated above (Q. 73, A. 3). Hence it is due to the efficacy of its
power, that even from desire thereof a man procures grace whereby he
is enabled to lead the spiritual life. It remains, then, that when
the sacrament itself is really received, grace is increased, and the
spiritual life perfected: yet in different fashion from the sacrament
of Confirmation, in which grace is increased and perfected for
resisting the outward assaults of Christ's enemies. But by this
sacrament grace receives increase, and the spiritual life is
perfected, so that man may stand perfect in himself by union with God.
Reply Obj. 2: This sacrament confers grace spiritually together with
the virtue of charity. Hence Damascene (De Fide Orth. iv) compares
this sacrament to the burning coal which Isaias saw (Isa. 6:6): "For
a live ember is not simply wood, but wood united to fire; so also the
bread of communion is not simple bread but bread united with the
Godhead." But as Gregory observes in a Homily for Pentecost, "God's
love is never idle; for, wherever it is it does great works." And
consequently through this sacrament, as far as its power is
concerned, not only is the habit of grace and of virtue bestowed, but
it is furthermore aroused to act, according to 2 Cor. 5:14: "The
charity of Christ presseth us." Hence it is that the soul is
spiritually nourished through the power of this sacrament, by being
spiritually gladdened, and as it were inebriated with the sweetness
of the Divine goodness, according to Cant 5:1: "Eat, O friends, and
drink, and be inebriated, my dearly beloved."
Reply Obj. 3: Because the sacraments operate according to the
similitude by which they signify, therefore by way of assimilation it
is said that in this sacrament "the body is offered for the salvation
of the body, and the blood for the salvation of the soul," although
each works for the salvation of both, since the entire Christ is
under each, as stated above (Q. 76, A. 2). And although the body is
not the immediate subject of grace, still the effect of grace flows
into the body while in the present life we present "our [Vulg.:
'your'] members" as "instruments of justice unto God" (Rom. 6:13),
and in the life to come our body will share in the incorruption and
the glory of the soul.
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