Whether the Attaining of Glory Is an Effect of This Sacrament?
Objection 1: It seems that the attaining of glory is not an effect of
this sacrament. For an effect is proportioned to its cause. But this
sacrament belongs to "wayfarers" (_viatoribus_), and hence it is
termed "Viaticum." Since, then, wayfarers are not yet capable of
glory, it seems that this sacrament does not cause the attaining of
glory.
Obj. 2: Further, given sufficient cause, the effect follows. But many
take this sacrament who will never come to glory, as Augustine
declares (De Civ. Dei xxi). Consequently, this sacrament is not the
cause of attaining unto glory.
Obj. 3: Further, the greater is not brought about by the lesser, for
nothing acts outside its species. But it is the lesser thing to
receive Christ under a strange species, which happens in this
sacrament, than to enjoy Him in His own species, which belongs to
glory. Therefore this sacrament does not cause the attaining of glory.
_On the contrary,_ It is written (John 6:52): "If any man eat of this
bread, he shall live for ever." But eternal life is the life of
glory. Therefore the attaining of glory is an effect of this
sacrament.
_I answer that,_ In this sacrament we may consider both that from
which it derives its effect, namely, Christ contained in it, as also
His Passion represented by it; and that through which it works its
effect, namely, the use of the sacrament, and its species.
Now as to both of these it belongs to this sacrament to cause the
attaining of eternal life. Because it was by His Passion that Christ
opened to us the approach to eternal life, according to Heb. 9:15:
"He is the Mediator of the New Testament; that by means of His death
. . . they that are called may receive the promise of eternal
inheritance." Accordingly in the form of this sacrament it is said:
"This is the chalice of My blood, of the New and Eternal Testament."
In like manner the refreshment of spiritual food and the unity
denoted by the species of the bread and wine are to be had in the
present life, although imperfectly, but perfectly in the state of
glory. Hence Augustine says on the words, "My flesh is meat indeed"
(John 6:56): "Seeing that in meat and drink, men aim at this, that
they hunger not nor thirst, this verily nought doth afford save only
this meat and drink which maketh them who partake thereof to be
immortal and incorruptible, in the fellowship of the saints, where
shall be peace, and unity, full and perfect."
Reply Obj. 1: As Christ's Passion, in virtue whereof this sacrament
is accomplished, is indeed the sufficient cause of glory, yet not so
that we are thereby forthwith admitted to glory, but we must first
"suffer with Him in order that we may also be glorified" afterwards
"with Him" (Rom. 8:17), so this sacrament does not at once admit us
to glory, but bestows on us the power of coming unto glory. And
therefore it is called "Viaticum," a figure whereof we read in 3
Kings 19:8: "Elias ate and drank, and walked in the strength of that
food forty days and forty nights unto the mount of God, Horeb."
Reply Obj. 2: Just as Christ's Passion has not its effect in them who
are not disposed towards it as they should be, so also they do not
come to glory through this sacrament who receive it unworthily. Hence
Augustine (Tract. xxvi in Joan.), expounding the same passage,
observes: "The sacrament is one thing, the power of the sacrament
another. Many receive it from the altar . . . and by receiving" . . .
die . . . Eat, then, spiritually the heavenly "bread, bring innocence
to the altar." It is no wonder, then, if those who do not keep
innocence, do not secure the effect of this sacrament.
Reply Obj. 3: That Christ is received under another species belongs
to the nature of a sacrament, which acts instrumentally. But there is
nothing to prevent an instrumental cause from producing a more mighty
effect, as is evident from what was said above (Q. 77, A. 3, ad 3).
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