Articulus 4 Article 4 Utrum hoc sacramentum debeat confici ex pane azymo Whether this sacrament ought to be made of unleavened bread? Ad quartum sic proceditur. Videtur quod hoc sacramentum non debeat confici ex pane azymo. Debemus enim in hoc sacramento imitari institutionem Christi. Sed Christus videtur hoc sacramentum instituisse in pane fermentato, quia, sicut legitur Exod. XII, Iudaei secundum legem incipiebant uti azymis in die Paschae, quod celebratur quartadecima luna; Christus autem instituit hoc sacramentum in cena, quam celebravit ante diem Paschae, ut habetur Ioan. XIII. Ergo et nos debemus hoc sacramentum celebrare in pane fermentato. Objection 1: It seems that this sacrament ought not to be made of unleavened bread. Because in this sacrament we ought to imitate Christ’s institution. But Christ appears to have instituted this sacrament in fermented bread, because, as we have read in Ex. 12, the Jews, according to the Law, began to use unleavened bread on the day of the Passover which is celebrated on the fourteenth day of the moon; and Christ instituted this sacrament at the supper which He celebrated before the festival day of the Pasch (John 13:1, 4). Therefore we ought likewise to celebrate this sacrament with fermented bread. Praeterea, legalia non sunt observanda tempore gratiae. Sed uti azymis fuit quaedam legalis caeremonia, ut patet Exod. XII. Ergo in hoc sacramento gratiae non debemus azymis uti. Obj. 2: Further, legal observances ought not to be continued in the time of grace. But the use of unleavened bread was a ceremony of the Law, as is clear from Ex. 12. Therefore we ought not to use unfermented bread in this sacrament of grace. Praeterea, sicut supra dictum est, Eucharistia est sacramentum caritatis, sicut Baptismus fidei. Sed fervor caritatis significatur per fermentum, ut patet in Glossa, super illud Matth. XIII, simile est regnum caelorum fermento et cetera. Ergo hoc sacramentum debet confici de pane fermentato. Obj. 3: Further, as stated above (Q. 65, A. 1; Q. 73, A. 3), the Eucharist is the sacrament of charity just as Baptism is the sacrament of faith. But the fervor of charity is signified by fermented bread, as is declared by the gloss on Matt. 13:33: The kingdom of heaven is like unto leaven, etc. Therefore this sacrament ought to be made of leavened bread. Praeterea, azymum et fermentatum sunt accidentia panis, non variantia eius speciem. Sed in materia Baptismi nulla discretio adhibetur circa differentiam accidentium aquae, puta si sit salsa vel dulcis, calida vel frigida. Ergo in hoc sacramento aliqua discretio adhiberi non debet utrum panis sit azymus vel fermentatus. Obj. 4: Further, leavened or unleavened are mere accidents of bread, which do not vary the species. But in the matter for the sacrament of Baptism no difference is observed regarding the variation of the accidents, as to whether it be salt or fresh, warm or cold water. Therefore neither ought any distinction to be observed, as to whether the bread be unleavened or leavened. Sed contra est quod extra, de Celebrat. Missar., cap. litteras, punitur sacerdos qui in pane fermentato et scypho ligneo Missarum solemnia celebrare praesumpsit. On the contrary, According to the Decretals (Extra, De Celebr. Miss.), a priest is punished for presuming to celebrate, using fermented bread and a wooden cup. Respondeo dicendum quod circa materiam huius sacramenti duo possunt considerari, scilicet quid sit necessarium, et quid conveniens. Necessarium quidem est ut sit panis triticeus, sicut dictum est, sine quo non perficitur sacramentum. Non est autem de necessitate sacramenti quod sit azymus vel fermentatus, quia in utroque confici potest. I answer that, Two things may be considered touching the matter of this sacrament, namely, what is necessary, and what is suitable. It is necessary that the bread be wheaten, without which the sacrament is not valid, as stated above (A. 3). It is not, however, necessary for the sacrament that the bread be unleavened or leavened, since it can be celebrated in either. Conveniens autem est ut unusquisque servet ritum suae Ecclesiae in celebratione sacramenti. Super hoc autem sunt diversae Ecclesiarum consuetudines. Dicit enim beatus Gregorius, in registro, Romana Ecclesia offert azymos panes, propterea quod dominus sine ulla commixtione suscepit carnem. Sed ceterae Ecclesiae offerunt fermentatum, pro eo quod verbum patris indutum est carne, sicut et fermentum miscetur farinae. Unde, sicut peccat sacerdos in Ecclesia Latinorum celebrans de pane fermentato, ita peccaret presbyter Graecus in Ecclesia Graecorum celebrans de azymo pane, quasi pervertens Ecclesiae suae ritum. Et tamen consuetudo de pane azymo celebrandi rationabilior est. Primo quidem, propter institutionem Christi, qui hoc sacramentum instituit prima die azymorum, ut habetur Matth. XXVI, et Marc. XIV, et Luc. XXII, qua die nihil fermentatum in domibus Iudaeorum esse debebat, ut habetur Exod. XII. Secundo, quia panis est proprie sacramentum corporis Christi, quod sine corruptione conceptum est, magis quam divinitatis ipsius, ut infra patebit. Tertio, quia hoc magis competit sinceritati fidelium, quae requiritur ad usum huius sacramenti, secundum illud I Cor. V, Pascha nostrum immolatus est Christus, itaque epulemur in azymis sinceritatis et veritatis. But it is suitable that every priest observe the rite of his Church in the celebration of the sacrament. Now in this matter there are various customs of the Churches: for, Gregory says: The Roman Church offers unleavened bread, because our Lord took flesh without union of sexes: but the Greek Churches offer leavened bread, because the Word of the Father was clothed with flesh; as leaven is mixed with the flour. Hence, as a priest sins by celebrating with fermented bread in the Latin Church, so a Greek priest celebrating with unfermented bread in a church of the Greeks would also sin, as perverting the rite of his Church. Nevertheless the custom of celebrating with unleavened bread is more reasonable. First, on account of Christ’s institution: for He instituted this sacrament on the first day of the Azymes (Matt 26:17; Mk. 14:12; Luke 22:7), on which day there ought to be nothing fermented in the houses of the Jews, as is stated in Ex. 12:15, 19. Second, because bread is properly the sacrament of Christ’s body, which was conceived without corruption, rather than of His Godhead, as will be seen later (Q. 76, A. 1, ad 1). Third, because this is more in keeping with the sincerity of the faithful, which is required in the use of this sacrament, according to 1 Cor. 5:7: Christ our Pasch is sacrificed: therefore let us feast . . . with the unleavened bread of sincerity and truth. Habet tamen haec consuetudo Graecorum aliquam rationem, et propter significationem, quam tangit Gregorius; et in detestationem haeresis Nazaraeorum, qui legalia Evangelio miscebant. However, this custom of the Greeks is not unreasonable both on account of its signification, to which Gregory refers, and in detestation of the heresy of the Nazarenes, who mixed up legal observances with the Gospel. Ad primum ergo dicendum quod, sicut legitur Exod. XII, solemnitas paschalis incipiebat a vesperis quartaedecimae lunae. Et tunc Christus, post immolationem agni paschalis, hoc sacramentum instituit. Unde hic dies a Ioanne dicitur praecedere sequentem diem Paschae, et a tribus aliis Evangelistis dicitur prima dies azymorum, quando fermentatum in domibus Iudaeorum non inveniebatur, ut dictum est. Et de hoc supra notatum est plenius in tractatu dominicae passionis. Reply Obj. 1: As we read in Ex. 12, the paschal solemnity began on the evening of the fourteenth day of the moon. So, then, after immolating the Paschal Lamb, Christ instituted this sacrament: hence this day is said by John to precede the day of the Pasch, while the other three Evangelists call it the first day of the Azymes, when fermented bread was not found in the houses of the Jews, as stated above. Fuller mention was made of this in the treatise on our Lord’s Passion (Q. 46, A. 9, ad 1). Ad secundum dicendum quod conficientes ex azymo non intendunt caeremonias legis servare, sed conformare se institutioni Christi. Et ideo non iudaizant. Alioquin et celebrantes in pane fermentato iudaizarent, quia Iudaei panes primitiarum fermentatos offerebant. Reply Obj. 2: Those who celebrate the sacrament with unleavened bread do not intend to follow the ceremonial of the Law, but to conform to Christ’s institution; so they are not Judaizing; otherwise those celebrating in fermented bread would be Judaizing, because the Jews offered up fermented bread for the first-fruits. Ad tertium dicendum quod fermentum significat caritatem propter aliquem effectum, quia scilicet panem facit sapidiorem et maiorem. Sed corruptionem significat ex ipsa ratione suae speciei. Reply Obj. 3: Leaven denotes charity on account of one single effect, because it makes the bread more savory and larger; but it also signifies corruption from its very nature. Ad quartum dicendum quod, quia fermentum habet aliquid corruptionis, et ex pane corrupto non potest confici hoc sacramentum, ut dictum est; ideo magis attenditur circa panem differentia azymi et fermentati quam circa aquam Baptismi differentia calidi et frigidi. Posset enim tanta esse corruptio fermenti quod ex eo non posset fieri sacramentum. Reply Obj. 4: Since whatever is fermented partakes of corruption, this sacrament may not be made from corrupt bread, as stated above (A. 3, ad 4); consequently, there is a wider difference between unleavened and leavened bread than between warm and cold baptismal water: because there might be such corruption of fermented bread that it could not be validly used for the sacrament. Articulus 5 Article 5 Utrum sit propria materia huius sacramenti vinum vitis Whether wine of the grape is the proper matter of this sacrament? Ad quintum sic proceditur. Videtur quod non sit propria materia huius sacramenti vinum vitis. Sicut enim aqua est materia Baptismi, ita vinum est materia huius sacramenti. Sed in qualibet aqua potest fieri Baptismus. Ergo in quolibet vino, puta malorum granatorum vel mororum aut huiusmodi, potest confici hoc sacramentum, praesertim cum in quibusdam terris vites non crescant. Objection 1: It seems that wine of the grape is not the proper matter of this sacrament. Because, as water is the matter of Baptism, so is wine the matter of this sacrament. But Baptism can be conferred with any kind of water. Therefore this sacrament can be celebrated in any kind of wine, such as of pomegranates, or of mulberries; since vines do not grow in some countries. Praeterea, acetum est quaedam species vini quod de vite sumitur, ut Isidorus dicit. Sed de aceto non potest confici hoc sacramentum. Ergo videtur quod vinum vitis non sit propria materia huius sacramenti. Obj. 2: Further, vinegar is a kind of wine drawn from the grape, as Isidore says (Etym. xx). But this sacrament cannot be celebrated with vinegar. Therefore, it seems that wine from the grape is not the proper matter of this sacrament. Praeterea, sicut de vite sumitur vinum depuratum, ita et agresta et mustum. Sed de his non videtur confici posse hoc sacramentum, secundum illud quod in sexta synodo legitur, didicimus quod in quibusdam Ecclesiis sacerdotes sacrificio oblationis coniungunt uvas, et sic simul utrumque populo dispensant. Praecipimus igitur ut nullus sacerdos hoc ulterius faciat. Et Iulius Papa reprehendit quosdam qui expressum vinum in sacramento dominici calicis offerunt. Ergo videtur quod vinum vitis non sit propria materia huius sacramenti. Obj. 3: Further, just as the clarified wine is drawn from grapes, so also are the juice of unripe grapes and must. But it does not appear that this sacrament may be made from such, according to what we read in the Sixth Council (Trull., Can. 28): We have learned that in some churches the priests add grapes to the sacrifice of the oblation; and so they dispense both together to the people. Consequently we give order that no priest shall do this in future. And Pope Julius I rebukes some priests who offer wine pressed from the grape in the sacrament of the Lord’s chalice. Consequently, it seems that wine from the grape is not the proper matter of this sacrament. Sed contra est quod, sicut dominus comparavit se grano frumenti, ita etiam se comparavit viti, dicens, Ioan. XV, ego sum vitis vera. Sed solus panis de frumento est materia huius sacramenti, ut dictum est. Ergo solum vinum de vite est propria materia huius sacramenti. On the contrary, As our Lord compared Himself to the grain of wheat, so also He compared Himself to the vine, saying (John 15:1): I am the true vine. But only bread from wheat is the matter of this sacrament, as stated above (A. 3). Therefore, only wine from the grape is the proper matter of this sacrament. Respondeo dicendum quod de solo vino vitis potest confici hoc sacramentum. Primo quidem, propter institutionem Christi, qui in vino vitis hoc sacramentum instituit, ut patet ex eo quod ipse dicit, Luc. XXII, circa institutionem huius sacramenti, amodo non bibam de hoc genimine vitis. Secundo quia, sicut dictum est, ad materiam sacramentorum assumitur id quod proprie et communiter habet talem speciem. Proprie autem vinum dicitur quod de vite sumitur, alii autem liquores vinum dicuntur secundum quandam similitudinem ad vinum vitis. Tertio, quia vinum vitis magis competit ad effectum huius sacramenti, qui est spiritualis laetitia, quia scriptum est quod vinum laetificat cor hominis. I answer that, This sacrament can only be performed with wine from the grape. First of all on account of Christ’s institution, since He instituted this sacrament in wine from the grape, as is evident from His own words, in instituting this sacrament (Matt 26:29): I will not drink from henceforth of this fruit of the vine. Second, because, as stated above (A. 3), that is adopted as the matter of the sacraments which is properly and universally considered as such. Now that is properly called wine, which is drawn from the grape, whereas other liquors are called wine from resemblance to the wine of the grape. Third, because the wine from the grape is more in keeping with the effect of this sacrament, which is spiritual; because it is written (Ps 103:15): That wine may cheer the heart of man. Ad primum ergo dicendum quod illi liquores non dicuntur proprie vinum, sed secundum similitudinem. Potest autem verum vinum ad terras illas deferri in quibus vites non crescunt, quantum sufficit ad hoc sacramentum. Reply Obj. 1: Such liquors are called wine, not properly but only from their resemblance thereto. But genuine wine can be conveyed to such countries wherein the grape-vine does not flourish, in a quantity sufficient for this sacrament. Ad secundum dicendum quod vinum fit acetum per corruptionem, unde non fit reditus de aceto in vinum, ut dicitur VIII Metaphys. Et ideo, sicut de pane totaliter corrupto non potest confici hoc sacramentum, ita nec de aceto potest confici. Potest tamen confici de vino acescenti, sicut de pane qui est in via ad corruptionem, licet peccet conficiens, ut prius dictum est. Reply Obj. 2: Wine becomes vinegar by corruption; hence there is no returning from vinegar to wine, as is said in Metaph. viii. And consequently, just as this sacrament may not be made from bread which is utterly corrupt, so neither can it be made from vinegar. It can, however, be made from wine which is turning sour, just as from bread turning corrupt, although he who does so sins, as stated above (A. 3). Ad tertium dicendum quod agresta est in via generationis, et ideo nondum habet speciem vini. Et propter hoc de ea non potest confici hoc sacramentum. Mustum autem iam habet speciem vini, nam eius dulcedo attestatur digestioni, quae est completio a naturali calore, ut dicitur in IV Meteor. Et ideo de musto potest confici hoc sacramentum. Non tamen debent uvae integrae huic sacramento misceri, quia iam esset ibi aliquid praeter vinum. Prohibetur etiam ne mustum statim expressum de uva in calice offeratur, quia hoc est indecens, propter impuritatem musti. Potest tamen in necessitate fieri, dicitur enim ab eodem Iulio Papa, si necesse fuerit, botrus in calicem prematur. Reply Obj. 3: The juice of unripe grapes is at the stage of incomplete generation, and therefore it has not yet the species of wine: on which account it may not be used for this sacrament. Must, however, has already the species of wine, for its sweetness indicates fermentation which is the result of its natural heat (Meteor. iv); consequently this sacrament can be made from must. Nevertheless entire grapes ought not to be mixed with this sacrament, because then there would be something else besides wine. It is furthermore forbidden to offer must in the chalice, as soon as it has been squeezed from the grape, since this is unbecoming owing to the impurity of the must. But in case of necessity it may be done: for it is said by the same Pope Julius, in the passage quoted in the argument: If necessary, let the grape be pressed into the chalice. Articulus 6 Article 6 Utrum aqua sit vino permiscenda Whether water should be mixed with the wine? Ad sextum sic proceditur. Videtur quod aqua non sit vino permiscenda. Sacrificium enim Christi figuratum fuit per oblationem Melchisedech, qui, Gen. XIV, non legitur obtulisse nisi panem et vinum. Ergo videtur quod in hoc sacramento non debeat adiungi aqua. Objection 1: It seems that water ought not to be mixed with the wine, since Christ’s sacrifice was foreshadowed by that of Melchisedech, who (Gen 14:18) is related to have offered up bread and wine only. Consequently it seems that water should not be added in this sacrament. Praeterea, diversorum sacramentorum diversae sunt materiae. Sed aqua est materia Baptismi. Ergo non debet ad materiam assumi huius sacramenti. Obj. 2: Further, the various sacraments have their respective matters. But water is the matter of Baptism. Therefore it should not be employed as the matter of this sacrament. Praeterea, panis et vinum sunt materia huius sacramenti. Sed pani nihil adiungitur. Ergo nec vino debet aliquid adiungi. Obj. 3: Further, bread and wine are the matter of this sacrament. But nothing is added to the bread. Therefore neither should anything be added to the wine. Sed contra est quod Alexander Papa scribit, in sacramentorum oblationibus quae inter Missarum solemnia domino offeruntur, panis tantum et vinum aqua permixtum in sacrificium offerantur. On the contrary, Pope Alexander I writes (Ep. 1 ad omnes orth.): In the sacramental oblations which in Mass are offered to the Lord, only bread and wine mixed with water are to be offered in sacrifice. Respondeo dicendum quod vino quod offertur in hoc sacramento debet aqua misceri. Primo quidem, propter institutionem. Probabiliter enim creditur quod dominus hoc sacramentum instituerit in vino aqua permixto, secundum morem terrae illius, unde et Proverb. IX dicitur, bibite vinum quod miscui vobis. Secundo, quia hoc convenit repraesentationi dominicae passionis. Unde dicit Alexander Papa, non debet in calice domini aut vinum solum, aut aqua sola offerri, sed utrumque permixtum, quia utrumque ex latere Christi in passione sua profluxisse legitur. Tertio, quia hoc convenit ad significandum effectum huius sacramenti, qui est unio populi Christiani ad Christum, quia, ut Iulius Papa dicit, videmus in aqua populum intelligi, in vino vero ostendi sanguinem Christi. Ergo, cum in calice vino aqua miscetur, Christo populus adunatur. Quarto, quia hoc competit ad ultimum effectum huius sacramenti, qui est introitus ad vitam aeternam. Unde Ambrosius dicit, in libro de sacramentis, redundat aqua in calicem, et salit in vitam aeternam. I answer that, Water ought to be mingled with the wine which is offered in this sacrament. First of all on account of its institution: for it is believed with probability that our Lord instituted this sacrament in wine tempered with water according to the custom of that country: hence it is written (Prov 9:5): Drink the wine which I have mixed for you. Second, because it harmonizes with the representation of our Lord’s Passion: hence Pope Alexander I says (Ep. 1 ad omnes orth.): In the Lord’s chalice neither wine only nor water only ought to be offered, but both mixed because we read that both flowed from His side in the Passion. Third, because this is adapted for signifying the effect of this sacrament, since as Pope Julius says (Concil. Bracarens iii, Can. 1): We see that the people are signified by the water, but Christ’s blood by the wine. Therefore when water is mixed with the wine in the chalice, the people is made one with Christ. Fourth, because this is appropriate to the fourth effect of this sacrament, which is the entering into everlasting life: hence Ambrose says (De Sacram. v): The water flows into the chalice, and springs forth unto everlasting life. Ad primum ergo dicendum quod, sicut Ambrosius dicit ibidem, sicut sacrificium Christi significatum est per oblationem Melchisedech, ita etiam significatum est per aquam quae in eremo fluxit de petra, secundum illud I Cor. X, bibebant autem de spirituali consequente eos petra. Reply Obj. 1: As Ambrose says (De Sacram. v), just as Christ’s sacrifice is denoted by the offering of Melchisedech, so likewise it is signified by the water which flowed from the rock in the desert, according to 1 Cor. 10:4: But they drank of the spiritual rock which came after them. Ad secundum dicendum quod aqua sumitur in Baptismo ad usum ablutionis. In hoc autem sacramento assumitur ad usum refectionis, secundum illud Psalmi, super aquam refectionis educavit me. Reply Obj. 2: In Baptism water is used for the purpose of ablution: but in this sacrament it is used by way of refreshment, according to Ps. 22:3: He hath brought me up on the water of refreshment. Ad tertium dicendum quod panis ex aqua et farina conficitur. Et ideo, cum vino aqua miscetur, neutrum sine aqua existit. Reply Obj. 3: Bread is made of water and flour; and therefore, since water is mixed with the wine, neither is without water. Articulus 7 Article 7 Utrum permixtio aquae sit de necessitate huius sacramenti Whether the mixing with water is essential to this sacrament?