Ad secundum dicendum quod Eucharistia est sacramentum perfectum dominicae passionis, tanquam continens ipsum Christum passum. Et ideo non potuit institui ante incarnationem, sed tunc habebant locum sacramenta quae erant tantum praefigurativa dominicae passionis. Reply Obj. 2: The Eucharist is the perfect sacrament of our Lord’s Passion, as containing Christ crucified; consequently it could not be instituted before the Incarnation; but then there was room for only such sacraments as were prefigurative of the Lord’s Passion. Ad tertium dicendum quod sacramentum illud fuit institutum in cena ut in futurum esset memoriale dominicae passionis, ea perfecta. Unde signanter dicit, haec quotiescumque feceritis, de futuro loquens. Reply Obj. 3: This sacrament was instituted during the supper, so as in the future to be a memorial of our Lord’s Passion as accomplished. Hence He said expressively: As often as ye shall do these things, speaking of the future. Ad quartum dicendum quod institutio respondet ordini intentionis. Sacramentum autem Eucharistiae, quamvis sit posterius Baptismo in perceptione, est tamen prius in intentione. Et ideo debuit prius institui. Vel potest dici quod Baptismus iam erat institutus in ipso Christi Baptismo. Unde et iam aliqui ipso Christi Baptismo erant baptizati, ut legitur Ioan. III. Reply Obj. 4: The institution responds to the order of intention. But the sacrament of the Eucharist, although after Baptism in the receiving, is yet previous to it in intention; and therefore it behooved to be instituted first. Or else it can be said that Baptism was already instituted in Christ’s Baptism; hence some were already baptized with Christ’s Baptism, as we read in John 3:22. Articulus 6 Article 6 Utrum agnus paschalis fuerit praecipua figura huius sacramenti Whether the Paschal Lamb was the chief figure of this sacrament? Ad sextum sic proceditur. Videtur quod agnus paschalis non fuerit praecipua figura huius sacramenti. Christus enim dicitur sacerdos secundum ordinem Melchisedech, propter hoc quod Melchisedech gessit figuram sacrificii Christi, offerens panem et vinum. Sed expressio similitudinis facit quod unum ab alio denominetur. Ergo videtur quod oblatio Melchisedech fuerit potissima figura huius sacramenti. Objection 1: It seems that the Paschal Lamb was not the chief figure of this sacrament, because (Ps 109:4) Christ is called a priest according to the order of Melchisedech, since Melchisedech bore the figure of Christ’s sacrifice, in offering bread and wine. But the expression of likeness causes one thing to be named from another. Therefore, it seems that Melchisedech’s offering was the principal figure of this sacrament. Praeterea, transitus maris rubri fuit figura Baptismi, secundum illud I Cor. X, omnes baptizati sunt in nube et in mari. Sed immolatio agni paschalis praecessit transitum maris rubri, quem subsecutum est manna, sicut Eucharistia sequitur Baptismum. Ergo manna est expressior figura huius sacramenti quam agnus paschalis. Obj. 2: Further, the passage of the Red Sea was a figure of Baptism, according to 1 Cor. 10:2: All . . . were baptized in the cloud and in the sea. But the immolation of the Paschal Lamb was previous to the passage of the Red Sea, and the Manna came after it, just as the Eucharist follows Baptism. Therefore the Manna is a more expressive figure of this sacrament than the Paschal Lamb. Praeterea, potissima virtus huius sacramenti est quod introducit nos in regnum caelorum, sicut quoddam viaticum. Sed hoc maxime figuratum fuit in sacramento expiationis, quando pontifex intrabat semel in anno cum sanguine in sancta sanctorum, sicut apostolus probat, Heb. IX. Ergo videtur quod illud sacrificium fuerit expressior figura huius sacramenti quam agnus paschalis. Obj. 3: Further, the principal power of this sacrament is that it brings us into the kingdom of heaven, being a kind of viaticum. But this was chiefly prefigured in the sacrament of expiation when the high-priest entered once a year into the Holy of Holies with blood, as the Apostle proves in Heb. 9. Consequently, it seems that that sacrifice was a more significant figure of this sacrament than was the Paschal Lamb. Sed contra est quod apostolus dicit, I Cor. V, Pascha nostrum immolatus est Christus. Itaque epulemur in azymis sinceritatis et veritatis. On the contrary, The Apostle says (1 Cor 5:7, 8): Christ our Pasch is sacrificed; therefore let us feast . . . with the unleavened bread of sincerity and truth. Respondeo dicendum quod in hoc sacramento tria considerare possumus, scilicet id quod est sacramentum tantum, scilicet panis et vinum; et id quod est res et sacramentum, scilicet corpus Christi verum; et id quod est res tantum, scilicet effectus huius sacramenti. Quantum igitur ad id quod est sacramentum tantum potissima figura fuit huius sacramenti oblatio Melchisedech, qui obtulit panem et vinum. Quantum autem ad ipsum Christum passum, qui continetur in hoc sacramento, figurae eius fuerunt omnia sacrificia veteris testamenti; et praecipue sacrificium expiationis, quod erat solemnissimum. Quantum autem ad effectum, fuit praecipua eius figura manna, quod habebat in se omnis saporis suavitatem, ut dicitur Sap. XVI, sicut et gratia huius sacramenti quantum ad omnia reficit mentem. I answer that, We can consider three things in this sacrament: namely, that which is sacrament only, and this is the bread and wine; that which is both reality and sacrament, to wit, Christ’s true body; and lastly that which is reality only, namely, the effect of this sacrament. Consequently, in relation to what is sacrament only, the chief figure of this sacrament was the oblation of Melchisedech, who offered up bread and wine. In relation to Christ crucified, Who is contained in this sacrament, its figures were all the sacrifices of the Old Testament, especially the sacrifice of expiation, which was the most solemn of all. While with regard to its effect, the chief figure was the Manna, having in it the sweetness of every taste (Wis 16:20), just as the grace of this sacrament refreshes the soul in all respects. Sed agnus paschalis quantum ad haec tria praefigurabat hoc sacramentum. Quantum enim ad primum, quia manducabatur cum panibus azymis, secundum illud Exod. XII, edent carnes et azymos panes. Quantum vero ad secundum, quia immolabatur ab omni multitudine filiorum Israel quartadecima luna, quod fuit figura passionis Christi, qui propter innocentiam dicitur agnus. Quantum vero ad effectum, quia per sanguinem agni paschalis protecti sunt filii Israel a devastante Angelo, et educti de Aegyptiaca servitute. Et quantum ad hoc, ponitur figura huius sacramenti praecipua agnus paschalis, quia secundum omnia eam repraesentat. The Paschal Lamb foreshadowed this sacrament in these three ways. First of all, because it was eaten with unleavened loaves, according to Ex. 12:8: They shall eat flesh . . . and unleavened bread. As to the second because it was immolated by the entire multitude of the children of Israel on the fourteenth day of the moon; and this was a figure of the Passion of Christ, Who is called the Lamb on account of His innocence. As to the effect, because by the blood of the Paschal Lamb the children of Israel were preserved from the destroying Angel, and brought from the Egyptian captivity; and in this respect the Paschal Lamb is the chief figure of this sacrament, because it represents it in every respect. Et per hoc patet responsio ad obiecta. From this the answer to the Objections is manifest. Quaestio 74 Question 74 De materia Eucharistae The Matter of The Eucharist Deinde considerandum est de materia huius sacramenti. Et primo, de specie materiae; secundo, de conversione panis et vini in corpus Christi; tertio, de modo existendi corporis Christi in hoc sacramento; quarto, de accidentibus panis et vini quae in hoc sacramento remanent. We have now to consider the matter of this sacrament: and first of all as to its species; second, the change of the bread and wine into the body of Christ; third, the manner in which Christ’s body exists in this sacrament; fourth, the accidents of bread and wine which continue in this sacrament. Circa primum quaeruntur octo. Under the first heading there are eight points for inquiry: Primo, utrum panis et vinum sint materia huius sacramenti. (1) Whether bread and wine are the matter of this sacrament? Secundo, utrum ad materiam huius sacramenti requiratur determinata quantitas. (2) Whether a determinate quantity of the same is required for the matter of this sacrament? Tertio, utrum materia huius sacramenti sit panis triticeus. (3) Whether the matter of this sacrament is wheaten bread? Quarto, utrum sit panis azymus, vel fermentatus. (4) Whether it is unleavened or fermented bread? Quinto, utrum materia huius sacramenti sit vinum de vite. (5) Whether the matter of this sacrament is wine from the grape? Sexto, utrum sit admiscenda aqua. (6) Whether water should be mixed with it? Septimo, utrum aqua sit de necessitate huius sacramenti. (7) Whether water is of necessity for this sacrament? Octavo, de quantitate aquae quae apponitur. (8) Of the quantity of the water added. Articulus 1 Article 1 Utrum materia huius sacramenti sit panis et vinum Whether the matter of this sacrament is bread and wine? Ad primum sic proceditur. Videtur quod materia huius sacramenti non sit panis et vinum. Hoc enim sacramentum perfectius debet repraesentare passionem Christi quam sacramenta veteris legis. Sed carnes animalium, quae erant materia sacramentorum veteris legis, expressius repraesentant passionem Christi quam panis et vinum. Ergo materia huius sacramenti magis debent esse carnes animalium quam panis et vinum. Objection 1: It seems that the matter of this sacrament is not bread and wine. Because this sacrament ought to represent Christ’s Passion more fully than did the sacraments of the Old Law. But the flesh of animals, which was the matter of the sacraments under the Old Law, shows forth Christ’s Passion more fully than bread and wine. Therefore the matter of this sacrament ought rather to be the flesh of animals than bread and wine. Praeterea, hoc sacramentum est ubique celebrandum. Sed in multis terris non invenitur panis, et in multis non invenitur vinum. Ergo panis et vinum non est conveniens materia huius sacramenti. Obj. 2: Further, this sacrament is to be celebrated in every place. But in many lands bread is not to be found, and in many places wine is not to be found. Therefore bread and wine are not a suitable matter for this sacrament. Praeterea, hoc sacramentum competit sanis et infirmis. Sed vinum nocet quibusdam infirmis. Ergo videtur quod vinum non debeat esse materia huius sacramenti. Obj. 3: Further, this sacrament is for both healthy and weak. But to some weak persons wine is hurtful. Therefore it seems that wine ought not to be the matter of this sacrament. Sed contra est quod Alexander Papa dicit, in sacramentorum oblationibus panis tantum et vinum aqua permixtum in sacrificium offerantur. On the contrary, Pope Alexander I says (Ep. ad omnes orth. i): In oblations of the sacraments only bread and wine mixed with water are to be offered. Respondeo dicendum quod circa materiam huius sacramenti aliqui multipliciter erraverunt. Quidam enim, qui dicuntur Artotyritae, ut Augustinus dicit, in libro de haeresibus, offerunt panem et caseum in hoc sacramento, dicentes a primis hominibus oblationes de fructibus terrae et ovium fuisse celebratas. Alii vero, scilicet Cataphrygae et Pepuziani, de infantis sanguine, quem de toto eius corpore minutis punctionum vulneribus extorquent, quasi Eucharistiam suam conficere perhibentur, miscendo eum farinae, panem inde facientes. Quidam vero, qui dicuntur aquarii, aquam solam, sub specie sobrietatis, in hoc sacramento offerunt. I answer that, Some have fallen into various errors about the matter of this sacrament. Some, known as the Artotyrytae, as Augustine says (De Haeres. xxviii), offer bread and cheese in this sacrament, contending that oblations were celebrated by men in the first ages, from fruits of the earth and sheep. Others, called Cataphrygae and Pepuziani, are reputed to have made their Eucharistic bread with infants’ blood drawn from tiny punctures over the entire body, and mixed with flour. Others, styled Aquarii, under guise of sobriety, offer nothing but water in this sacrament. Omnes autem hi errores, et similes, excluduntur per hoc quod Christus hoc sacramentum sub specie panis et vini instituit, sicut patet Matth. XXVI. Unde panis et vinum sunt materia conveniens huius sacramenti. Et hoc rationabiliter. Primo quidem, quantum ad usum huius sacramenti, qui est manducatio. Sicut enim aqua assumitur in sacramento Baptismi ad usum spiritualis ablutionis quia corporalis ablutio communiter fit in aqua, ita panis et vinum, quibus communius homines reficiuntur, assumuntur in hoc sacramento ad usum spiritualis manducationis. Now all these and similar errors are excluded by the fact that Christ instituted this sacrament under the species of bread and wine, as is evident from Matt. 26. Consequently, bread and wine are the proper matter of this sacrament. And the reasonableness of this is seen first, in the use of this sacrament, which is eating: for, as water is used in the sacrament of Baptism for the purpose of spiritual cleansing, since bodily cleansing is commonly done with water; so bread and wine, wherewith men are commonly fed, are employed in this sacrament for the use of spiritual eating. Secundo, quantum ad passionem Christi, in qua sanguis a corpore est separatus. Et ideo in hoc sacramento, quod est memoriale dominicae passionis, seorsum sumitur panis ut sacramentum corporis, et vinum ut sacramentum sanguinis. Second, in relation to Christ’s Passion, in which the blood was separated from the body. And therefore in this sacrament, which is the memorial of our Lord’s Passion, the bread is received apart as the sacrament of the body, and the wine as the sacrament of the blood. Tertio, quantum ad effectum consideratum in unoquoque sumentium. Quia, ut Ambrosius dicit, super epistolam ad Corinthios, hoc sacramentum valet ad tuitionem corporis et animae, et ideo caro Christi sub specie panis pro salute corporis, sanguis vero sub specie vini pro salute animae offertur, sicut dicitur Levit. XVII, quod animalis anima in sanguine est. Third, as to the effect, considered in each of the partakers. For, as Ambrose (Mag. Sent. iv, D, xi) says on 1 Cor. 11:20, this sacrament avails for the defense of soul and body; and therefore Christ’s body is offered under the species of bread for the health of the body, and the blood under the species of wine for the health of the soul, according to Lev. 17:14: The life of the animal is in the blood. Quarto, quantum ad effectum respectu totius Ecclesiae, quae constituitur ex diversis fidelibus, sicut panis conficitur ex diversis granis, et vinum fluit ex diversis uvis, ut dicit Glossa super illud I Cor. X, multi unum corpus sumus, et cetera. Fourth, as to the effect with regard to the whole Church, which is made up of many believers, just as bread is composed of many grains, and wine flows from many grapes, as the gloss observes on 1 Cor. 10:17: We being many are . . . one body, etc. Ad primum ergo dicendum quod, licet carnes animalium occisorum expresse repraesentent Christi passionem, tamen minus competunt ad communem usum huius sacramenti, et ad ecclesiasticam unitatem significandam. Reply Obj. 1: Although the flesh of slaughtered animals represents the Passion more forcibly, nevertheless it is less suitable for the common use of this sacrament, and for denoting the unity of the Church.