Whether This Sacrament Benefit Others Besides the Recipients?
Objection 1: It seems that this sacrament benefits only the
recipients. For this sacrament is of the same genus as the other
sacraments, being one of those into which that genus is divided. But
the other sacraments only benefit the recipients; thus the baptized
person alone receives effect of Baptism. Therefore, neither does this
sacrament benefit others than the recipients.
Obj. 2: Further, the effects of this sacrament are the attainment of
grace and glory, and the forgiveness of sin, at least of venial sin.
If therefore this sacrament were to produce its effects in others
besides the recipients, a man might happen to acquire grace and glory
and forgiveness of sin without doing or receiving anything himself,
through another receiving or offering this sacrament.
Obj. 3: Further, when the cause is multiplied, the effect is likewise
multiplied. If therefore this sacrament benefit others besides the
recipients, it would follow that it benefits a man more if he receive
this sacrament through many hosts being consecrated in one mass,
whereas this is not the Church's custom: for instance, that many
receive communion for the salvation of one individual. Consequently,
it does not seem that this sacrament benefits anyone but the
recipient.
_On the contrary,_ Prayer is made for many others during the
celebration of this sacrament; which would serve no purpose were the
sacrament not beneficial to others. Therefore, this sacrament is
beneficial not merely to them who receive it.
_I answer that,_ As stated above (A. 3), this sacrament is not only a
sacrament, but also a sacrifice. For, it has the nature of a
sacrifice inasmuch as in this sacrament Christ's Passion is
represented, whereby Christ "offered Himself a Victim to God" (Eph.
5:2), and it has the nature of a sacrament inasmuch as invisible
grace is bestowed in this sacrament under a visible species. So,
then, this sacrament benefits recipients by way both of sacrament and
of sacrifice, because it is offered for all who partake of it. For it
is said in the Canon of the Mass: "May as many of us as, by
participation at this Altar, shall receive the most sacred body and
blood of Thy Son, be filled with all heavenly benediction and grace."
But to others who do not receive it, it is beneficial by way of
sacrifice, inasmuch as it is offered for their salvation. Hence it is
said in the Canon of the Mass: "Be mindful, O Lord, of Thy servants,
men and women . . . for whom we offer, or who offer up to Thee, this
sacrifice of praise for themselves and for all their own, for the
redemption of their souls, for the hope of their safety and
salvation." And our Lord expressed both ways, saying (Matt. 26:28,
with Luke 22:20): "Which for you," i.e. who receive it, "and for
many," i.e. others, "shall be shed unto remission of sins."
Reply Obj. 1: This sacrament has this in addition to the others, that
it is a sacrifice: and therefore the comparison fails.
Reply Obj. 2: As Christ's Passion benefits all, for the forgiveness
of sin and the attaining of grace and glory, whereas it produces no
effect except in those who are united with Christ's Passion through
faith and charity, so likewise this sacrifice, which is the memorial
of our Lord's Passion, has no effect except in those who are united
with this sacrament through faith and charity. Hence Augustine says
to Renatus (De Anima et ejus origine i): "Who may offer Christ's body
except for them who are Christ's members?" Hence in the Canon of the
Mass no prayer is made for them who are outside the pale of the
Church. But it benefits them who are members, more or less, according
to the measure of their devotion.
Reply Obj. 3: Receiving is of the very nature of the sacrament, but
offering belongs to the nature of sacrifice: consequently, when one
or even several receive the body of Christ, no help accrues to
others. In like fashion even when the priest consecrates several
hosts in one mass, the effect of this sacrament is not increased,
since there is only one sacrifice; because there is no more power in
several hosts than in one, since there is only one Christ present
under all the hosts and under one. Hence, neither will any one
receive greater effect from the sacrament by taking many consecrated
hosts in one mass. But the oblation of the sacrifice is multiplied in
several masses, and therefore the effect of the sacrifice and of the
sacrament is multiplied.
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