Whether Man Is Preserved by This Sacrament from Future Sins?
Objection 1: It seems that man is not preserved by this sacrament
from future sins. For there are many that receive this sacrament
worthily, who afterwards fall into sin. Now this would not happen if
this sacrament were to preserve them from future sins. Consequently,
it is not an effect of this sacrament to preserve from future sins.
Obj. 2: Further, the Eucharist is the sacrament of charity, as stated
above (A. 4). But charity does not seem to preserve from future sins,
because it can be lost through sin after one has possessed it, as was
stated in the Second Part (II-II, Q. 24, A. 11). Therefore it seems
that this sacrament does not preserve man from sin.
Obj. 3: Further, the origin of sin within us is "the law of sin,
which is in our members," as declared by the Apostle (Rom. 7:23). But
the lessening of the fomes, which is the law of sin, is set down as
an effect not of this sacrament, but rather of Baptism. Therefore
preservation from sin is not an effect of this sacrament.
_On the contrary,_ our Lord said (John 6:50): "This is the bread
which cometh down from heaven; that if any man eat of it, he may not
die": which manifestly is not to be understood of the death of the
body. Therefore it is to be understood that this sacrament preserves
from spiritual death, which is through sin.
_I answer that,_ Sin is the spiritual death of the soul. Hence man is
preserved from future sin in the same way as the body is preserved
from future death of the body: and this happens in two ways. First of
all, in so far as man's nature is strengthened inwardly against inner
decay, and so by means of food and medicine he is preserved from
death. Secondly, by being guarded against outward assaults; and thus
he is protected by means of arms by which he defends his body.
Now this sacrament preserves man from sin in both of these ways. For,
first of all, by uniting man with Christ through grace, it
strengthens his spiritual life, as spiritual food and spiritual
medicine, according to Ps. 103:5: "(That) bread strengthens [Vulg.:
'may strengthen'] man's heart." Augustine likewise says (Tract. xxvi
in Joan.): "Approach without fear; it is bread, not poison."
Secondly, inasmuch as it is a sign of Christ's Passion, whereby the
devils are conquered, it repels all the assaults of demons. Hence
Chrysostom says (Hom. xlvi in Joan.): "Like lions breathing forth
fire, thus do we depart from that table, being made terrible to the
devil."
Reply Obj. 1: The effect of this sacrament is received according to
man's condition: such is the case with every active cause in that its
effect is received in matter according to the condition of the
matter. But such is the condition of man on earth that his free-will
can be bent to good or evil. Hence, although this sacrament of itself
has the power of preserving from sin, yet it does not take away from
man the possibility of sinning.
Reply Obj. 2: Even charity of itself keeps man from sin, according to
Rom. 13:10: "The love of our neighbor worketh no evil": but it is due
to the mutability of free-will that a man sins after possessing
charity, just as after receiving this sacrament.
Reply Obj. 3: Although this sacrament is not ordained directly to
lessen the fomes, yet it does lessen it as a consequence, inasmuch as
it increases charity, because, as Augustine says (Q. 83), "the
increase of charity is the lessening of concupiscence." But it
directly strengthens man's heart in good; whereby he is also
preserved from sin.
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