Whether There Are Two Ways to Be Distinguished of Eating Christ's
Body?
Objection 1: It seems that two ways ought not to be distinguished of
eating Christ's body, namely, sacramentally and spiritually. For, as
Baptism is spiritual regeneration, according to John 3:5: "Unless a
man be born again of water and the Holy Ghost," etc., so also this
sacrament is spiritual food: hence our Lord, speaking of this
sacrament, says (John 6:64): "The words that I have spoken to you are
spirit and life." But there are no two distinct ways of receiving
Baptism, namely, sacramentally and spiritually. Therefore neither
ought this distinction to be made regarding this sacrament.
Obj. 2: Further, when two things are so related that one is on
account of the other, they should not be put in contradistinction to
one another, because the one derives its species from the other. But
sacramental eating is ordained for spiritual eating as its end.
Therefore sacramental eating ought not to be divided in contrast with
spiritual eating.
Obj. 3: Further, things which cannot exist without one another ought
not to be divided in contrast with each other. But it seems that no
one can eat spiritually without eating sacramentally; otherwise the
fathers of old would have eaten this sacrament spiritually. Moreover,
sacramental eating would be to no purpose, if the spiritual eating
could be had without it. Therefore it is not right to distinguish a
twofold eating, namely, sacramental and spiritual.
_On the contrary,_ The gloss says on 1 Cor. 11:29: "He that eateth
and drinketh unworthily," etc.: "We hold that there are two ways of
eating, the one sacramental, and the other spiritual."
_I answer that,_ There are two things to be considered in the
receiving of this sacrament, namely, the sacrament itself, and its
fruits, and we have already spoken of both (QQ. 73, 79). The perfect
way, then, of receiving this sacrament is when one takes it so as to
partake of its effect. Now, as was stated above (Q. 79, AA. 3, 8), it
sometimes happens that a man is hindered from receiving the effect of
this sacrament; and such receiving of this sacrament is an imperfect
one. Therefore, as the perfect is divided against the imperfect, so
sacramental eating, whereby the sacrament only is received without
its effect, is divided against spiritual eating, by which one
receives the effect of this sacrament, whereby a man is spiritually
united with Christ through faith and charity.
Reply Obj. 1: The same distinction is made regarding Baptism and the
other sacraments: for, some receive the sacrament only, while others
receive the sacrament and the reality of the sacrament. However,
there is a difference, because, since the other sacraments are
accomplished in the use of the matter, the receiving of the sacrament
is the actual perfection of the sacrament; whereas this sacrament is
accomplished in the consecration of the matter: and consequently both
uses follow the sacrament. On the other hand, in Baptism and in the
other sacraments that imprint a character, they who receive the
sacrament receive some spiritual effect, that is, the character.
which is not the case in this sacrament. And therefore, in this
sacrament, rather than in Baptism, the sacramental use is
distinguished from the spiritual use.
Reply Obj. 2: That sacramental eating which is also a spiritual
eating is not divided in contrast with spiritual eating, but is
included under it; but that sacramental eating which does not secure
the effect, is divided in contrast with spiritual eating; just as the
imperfect, which does not attain the perfection of its species, is
divided in contrast with the perfect.
Reply Obj. 3: As stated above (Q. 73, A. 3), the effect of the
sacrament can be secured by every man if he receive it in desire,
though not in reality. Consequently, just as some are baptized with
the Baptism of desire, through their desire of baptism, before being
baptized in the Baptism of water; so likewise some eat this sacrament
spiritually ere they receive it sacramentally. Now this happens in
two ways. First of all, from desire of receiving the sacrament
itself, and thus are said to be baptized, and to eat spiritually, and
not sacramentally, they who desire to receive these sacraments since
they have been instituted. Secondly, by a figure: thus the Apostle
says (1 Cor. 10:2), that the fathers of old were "baptized in the
cloud and in the sea," and that "they did eat . . . spiritual food,
and . . . drank . . . spiritual drink." Nevertheless sacramental
eating is not without avail, because the actual receiving of the
sacrament produces more fully the effect of the sacrament than does
the desire thereof, as stated above of Baptism (Q. 69, A. 4, ad 2).
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