Articulus 6 Article 6 Utrum forma consecrationis panis consequatur effectum suum quousque perficiatur forma consecrationis vini Whether the form of the consecration of the bread accomplishes its effect before the form of the consecration of the wine is completed? Ad sextum sic proceditur. Videtur quod forma consecrationis panis non consequatur effectum suum quousque perficiatur forma consecrationis vini. Sicut enim per consecrationem panis incipit esse corpus Christi sub hoc sacramento, ita per consecrationem vini incipit esse sanguis. Si ergo verba consecrationis panis haberent effectum suum ante consecrationem vini, sequeretur quod in hoc sacramento inciperet esse corpus Christi exsangue. Quod est inconveniens. Objection 1: It seems that the form of the consecration of the bread does not accomplish its effect until the form for the consecration of the wine be completed. For, as Christ’s body begins to be in this sacrament by the consecration of the bread, so does His blood come to be there by the consecration of the wine. If, then, the words for consecrating the bread were to produce their effect before the consecration of the wine, it would follow that Christ’s body would be present in this sacrament without the blood, which is improper. Praeterea, unum sacramentum unum habet complementum, unde, licet in Baptismo sint tres immersiones, non tamen prima immersio consequitur suum effectum quousque tertia fuerit terminata. Sed totum hoc sacramentum est unum, ut supra dictum est. Ergo verba quibus consecratur panis, non consequuntur suum effectum sine verbis sacramentalibus quibus consecratur vinum. Obj. 2: Further, one sacrament has one completion: hence although there be three immersions in Baptism, yet the first immersion does not produce its effect until the third be completed. But all this sacrament is one, as stated above (Q. 73, A. 2). Therefore the words whereby the bread is consecrated do not bring about their effect without the sacramental words whereby the wine is consecrated. Praeterea, in ipsa forma consecrationis panis sunt plura verba, quorum prima non consequuntur effectum nisi prolato ultimo, sicut dictum est. Ergo, pari ratione, nec verba quibus consecratur corpus Christi habent effectum, nisi prolatis verbis quibus sanguis Christi consecratur. Obj. 3: Further, there are several words in the form for consecrating the bread, the first of which do not secure their effect until the last be uttered, as stated above (A. 4, ad 3). Therefore, for the same reason, neither do the words for the consecration of Christ’s body produce their effect, until the words for consecrating Christ’s blood are spoken. Sed contra est quod, statim dictis verbis consecrationis panis, hostia consecrata proponitur populo adoranda. Quod non fieret si non esset ibi corpus Christi, quia hoc ad idololatriam pertineret. Ergo verba consecrationis suum effectum consequuntur antequam proferantur verba consecrationis vini. On the contrary, Directly the words are uttered for consecrating the bread, the consecrated host is shown to the people to be adored, which would not be done if Christ’s body were not there, for that would be an act of idolatry. Therefore the consecrating words of the bread produce their effect before the words are spoken for consecrating the wine. Respondeo dicendum quod quidam antiqui doctores dixerunt quod hae duae formae, scilicet consecrationis panis et vini, se invicem expectant in agendo, ita scilicet quod prima non perficit suum effectum antequam secunda proferatur. I answer that, Some of the earlier doctors said that these two forms, namely, for consecrating the bread and the wine, await each other’s action, so that the first does not produce its effect until the second be uttered. Sed hoc stare non potest. Quia, sicut dictum est, ad veritatem huius locutionis, hoc est corpus meum, requiritur, propter verbum praesentis temporis, quod res significata simul tempore sit cum ipsa significatione locutionis, alioquin, si in futurum expectaretur res significata, apponeretur verbum futuri temporis, non autem verbum praesentis; ita scilicet quod non diceretur, hoc est corpus meum, sed, hoc erit corpus meum. Significatio autem huius locutionis completur statim completa prolatione horum verborum. Et ideo oportet rem significatam statim adesse, quae quidem est effectus huius sacramenti, alioquin locutio non esset vera. Est etiam haec positio contra ritum Ecclesiae, quae statim post prolationem verborum corpus Christi adorat. But this cannot stand, because, as stated above (A. 5, ad 3), for the truth of this phrase, This is My body, wherein the verb is in the present tense, it is required for the thing signified to be present simultaneously in time with the signification of the expression used; otherwise, if the thing signified had to be awaited for afterwards, a verb of the future tense would be employed, and not one of the present tense, so that we should not say, This is My body, but This will be My body. But the signification of this speech is complete directly those words are spoken. And therefore the thing signified must be present instantaneously, and such is the effect of this sacrament; otherwise it would not be a true speech. Moreover, this opinion is against the rite of the Church, which forthwith adores the body of Christ after the words are uttered. Unde dicendum est quod prima forma non expectat secundam in agendo, sed statim habet suum effectum. Hence it must be said that the first form does not await the second in its action, but has its effect on the instant. Ad primum ergo dicendum quod ex hac ratione videntur fuisse decepti illi qui praedictam positionem posuerunt. Unde intelligendum est quod, facta consecratione panis, est quidem corpus Christi ibi ex vi sacramenti, et sanguis ex reali concomitantia; sed postmodum, post consecrationem vini, fit ibi e converso sanguis Christi ex vi sacramenti, corpus autem Christi ex reali concomitantia; ita quod totus Christus est sub utraque specie, sicut supra dictum est. Reply Obj. 1: It is on this account that they who maintained the above opinion seem to have erred. Hence it must be understood that directly the consecration of the bread is complete, the body of Christ is indeed present by the power of the sacrament, and the blood by real concomitance; but afterwards by the consecration of the wine, conversely, the blood of Christ is there by the power of the sacrament, and the body by real concomitance, so that the entire Christ is under either species, as stated above (Q. 76, A. 2). Ad secundum dicendum quod hoc sacramentum est unum perfectione, sicut supra dictum est, inquantum scilicet constituitur ex duobus, scilicet ex cibo et potu, quorum utrumque per se habet suam perfectionem. Sed tres immersiones Baptismi ordinantur ad unum simplicem effectum. Et ideo non est simile. Reply Obj. 2: This sacrament is one in perfection, as stated above (Q. 73, A. 2), namely, inasmuch as it is made up of two things, that is, of food and drink, each of which of itself has its own perfection; but the three immersions of Baptism are ordained to one simple effect, and therefore there is no resemblance. Ad tertium dicendum quod diversa verba quae sunt in forma consecrationis panis, constituunt veritatem unius locutionis, non autem verba diversarum formarum. Et ideo non est simile. Reply Obj. 3: The various words in the form for consecrating the bread constitute the truth of one speech, but the words of the different forms do not, and consequently there is no parallel. Quaestio 79 Question 79 De effectibus huius sacramenti The Effects of This Sacrament Deinde considerandum est de effectibus huius sacramenti. Et circa hoc quaeruntur octo. We must now consider the effects of this sacrament, and under this head there are eight points of inquiry: Primo, utrum hoc sacramentum conferat gratiam. (1) Whether this sacrament bestows grace? Secundo, utrum effectus huius sacramenti sit adeptio gloriae. (2) Whether the attaining of glory is an effect of this sacrament? Tertio, utrum effectus huius sacramenti sit remissio peccati mortalis. (3) Whether the forgiveness of mortal sin is an effect of this sacrament? Quarto, utrum per hoc sacramentum remittatur peccatum veniale. (4) Whether venial sin is forgiven by this sacrament? Quinto, utrum per hoc sacramentum tota poena peccati remittatur. (5) Whether the entire punishment due for sin is forgiven by this sacrament? Sexto, utrum hoc sacramentum hominem praeservet a peccatis futuris. (6) Whether this sacrament preserves man from future sins? Septimo, utrum hoc sacramentum prosit aliis quam sumentibus. (7) Whether this sacrament benefits others besides the recipients? Octavo, de impedimentis effectus huius sacramenti. (8) Of the obstacles to the effect of this sacrament. Articulus 1 Article 1 Utrum per hoc sacramentum conferatur gratia Whether grace is bestowed through this sacrament? Ad primum sic proceditur. Videtur quod per hoc sacramentum non conferatur gratia. Hoc enim sacramentum est nutrimentum spirituale. Nutrimentum autem non datur nisi viventi. Cum ergo vita spiritualis sit per gratiam, non competit hoc sacramentum nisi iam habenti gratiam. Non ergo per hoc sacramentum confertur gratia ut primo habeatur. Similiter etiam nec ad hoc quod augeatur, quia augmentum spirituale pertinet ad sacramentum confirmationis, ut dictum est. Non ergo per hoc sacramentum gratia confertur. Objection 1: It seems that grace is not bestowed through this sacrament. For this sacrament is spiritual nourishment. But nourishment is only given to the living. Therefore since the spiritual life is the effect of grace, this sacrament belongs only to one in the state of grace. Therefore grace is not bestowed through this sacrament for it to be had in the first instance. In like manner neither is it given so as grace may be increased, because spiritual growth belongs to the sacrament of Confirmation, as stated above (Q. 72, A. 1). Consequently, grace is not bestowed through this sacrament. Praeterea, hoc sacramentum assumitur ut quaedam spiritualis refectio. Sed refectio spiritualis magis videtur pertinere ad usum gratiae quam ad gratiae consecutionem. Ergo videtur quod per hoc sacramentum gratia non conferatur. Obj. 2: Further, this sacrament is given as a spiritual refreshment. But spiritual refreshment seems to belong to the use of grace rather than to its bestowal. Therefore it seems that grace is not given through this sacrament. Praeterea, sicut supra dictum est, in hoc sacramento corpus Christi offertur pro salute corporis, sanguis autem pro salute animae. Sed corpus non est subiectum gratiae, sed anima, ut in secunda parte habitum est. Ergo ad minus quantum ad corpus per hoc sacramentum gratia non confertur. Obj. 3: Further, as was said above (Q. 74, A. 1), Christ’s body is offered up in this sacrament for the salvation of the body, and His blood for that of the soul. Now it is not the body which is the subject of grace, but the soul, as was shown in the Second Part (I-II, Q. 110, A. 4). Therefore grace is not bestowed through this sacrament, at least so far as the body is concerned. Sed contra est quod dominus dicit, Ioan. VI, panis quem ego dabo, caro mea est pro mundi vita. Sed vita spiritualis est per gratiam. Ergo per hoc sacramentum gratia confertur. On the contrary, Our Lord says (John 6:52): The bread which I will give, is My flesh for the life of the world. But the spiritual life is the effect of grace. Therefore grace is bestowed through this sacrament. Respondeo dicendum quod effectus huius sacramenti debet considerari, primo quidem et principaliter, ex eo quod in hoc sacramento continetur, quod est Christus. Qui sicut, in mundum visibiliter veniens, contulit mundo vitam gratiae, secundum illud Ioan. I, gratia et veritas per Iesum Christum facta est; ita, in hominem sacramentaliter veniens, vitam gratiae operatur, secundum illud Ioan. VI, qui manducat me, vivit propter me. Unde et Cyrillus dicit, vivificativum Dei verbum, uniens seipsum propriae carni, fecit ipsam vivificativam. Decebat ergo eum nostris quodammodo uniri corporibus per sacram eius carnem et pretiosum sanguinem, quae accipimus in benedictione vivificativa in pane et vino. I answer that, The effect of this sacrament ought to be considered, first of all and principally, from what is contained in this sacrament, which is Christ; Who, just as by coming into the world, He visibly bestowed the life of grace upon the world, according to John 1:17: Grace and truth came by Jesus Christ, so also, by coming sacramentally into man causes the life of grace, according to John 6:58: He that eateth Me, the same also shall live by Me. Hence Cyril says on Luke 22:19: God’s life-giving Word by uniting Himself with His own flesh, made it to be productive of life. For it was becoming that He should be united somehow with bodies through His sacred flesh and precious blood, which we receive in a life-giving blessing in the bread and wine. Secundo consideratur ex eo quod per hoc sacramentum repraesentatur, quod est passio Christi, sicut supra dictum est. Et ideo effectum quem passio Christi fecit in mundo, hoc sacramentum facit in homine. Unde super illud Ioan. XIX, continuo exivit sanguis et aqua, dicit Chrysostomus, quia hinc suscipiunt principium sacra mysteria, cum accesseris ad tremendum calicem, vel ab ipsa bibiturus Christi costa, ita accedas. Unde et ipse dominus dicit, Matth. XXVI, hic est sanguis meus, qui pro vobis effundetur in remissionem peccatorum. Second, it is considered on the part of what is represented by this sacrament, which is Christ’s Passion, as stated above (Q. 74, A. 1; Q. 76, A. 2, ad 1). And therefore this sacrament works in man the effect which Christ’s Passion wrought in the world. Hence, Chrysostom says on the words, Immediately there came out blood and water (John 19:34): Since the sacred mysteries derive their origin from thence, when you draw nigh to the awe-inspiring chalice, so approach as if you were going to drink from Christ’s own side. Hence our Lord Himself says (Matt 26:28): This is My blood . . . which shall be shed for many unto the remission of sins. Tertio consideratur effectus huius sacramenti ex modo quo traditur hoc sacramentum, quod traditur per modum cibi et potus. Et ideo omnem effectum quem cibus et potus materialis facit quantum ad vitam corporalem, quod scilicet sustentat, auget, reparat et delectat, hoc totum facit hoc sacramentum quantum ad vitam spiritualem. Unde Ambrosius dicit, in libro de sacramentis, iste panis est vitae aeternae, qui animae nostrae substantiam fulcit. Et Chrysostomus dicit, supra Ioan., praestat se nobis desiderantibus et palpare et comedere et amplecti. Unde et ipse dominus dicit, Ioan. VI, caro mea vere est cibus, et sanguis meus vere est potus. Third, the effect of this sacrament is considered from the way in which this sacrament is given; for it is given by way of food and drink. And therefore this sacrament does for the spiritual life all that material food does for the bodily life, namely, by sustaining, giving increase, restoring, and giving delight. Accordingly, Ambrose says (De Sacram. v): This is the bread of everlasting life, which supports the substance of our soul. And Chrysostom says (Hom. xlvi in Joan.): When we desire it, He lets us feel Him, and eat Him, and embrace Him. And hence our Lord says (John 6:56): My flesh is meat indeed, and My blood is drink indeed. Quarto consideratur effectus huius sacramenti ex speciebus in quibus hoc traditur sacramentum. Unde et Augustinus, ibidem, dicit, dominus noster corpus et sanguinem suum in eis rebus commendavit quae ad unum aliquod rediguntur ex multis, namque aliud, scilicet panis, ex multis granis in unum constat, aliud, scilicet vinum, ex multis racemis confluit. Et ideo ipse alibi dicit, super Ioan., o sacramentum pietatis, o signum unitatis, o vinculum caritatis. Fourth, the effect of this sacrament is considered from the species under which it is given. Hence Augustine says (Tract. xxvi in Joan.): Our Lord betokened His body and blood in things which out of many units are made into some one whole: for out of many grains is one thing made, viz. bread; and many grapes flow into one thing, viz. wine. And therefore he observes elsewhere (Tract. xxvi in Joan.): O sacrament of piety, O sign of unity, O bond of charity! Et quia Christus et eius passio est causa gratiae, et spiritualis refectio et caritas sine gratia esse non potest, ex omnibus praemissis manifestum est quod hoc sacramentum gratiam confert. And since Christ and His Passion are the cause of grace, and since spiritual refreshment, and charity cannot be without grace, it is clear from all that has been set forth that this sacrament bestows grace. Ad primum ergo dicendum quod hoc sacramentum ex seipso virtutem habet gratiam conferendi, nec aliquis habet gratiam ante susceptionem huius sacramenti nisi ex aliquali voto ipsius, vel per seipsum, sicut adulti, vel voto Ecclesiae, sicut parvuli, sicut supra dictum est. Unde ex efficacia virtutis ipsius est quod etiam ex voto ipsius aliquis gratiam consequatur, per quam spiritualiter vivificetur. Restat igitur ut, cum ipsum sacramentum realiter sumitur, gratia augeatur, et vita spiritualis perficiatur. Aliter tamen quam per sacramentum confirmationis, in quo augetur et perficitur gratia ad persistendum contra exteriores impugnationes inimicorum Christi. Per hoc autem sacramentum augetur gratia, et perficitur spiritualis vita, ad hoc quod homo in seipso perfectus existat per coniunctionem ad Deum. Reply Obj. 1: This sacrament has of itself the power of bestowing grace; nor does anyone possess grace before receiving this sacrament except from some desire thereof; from his own desire, as in the case of the adult, or from the Church’s desire in the case of children, as stated above (Q. 73, A. 3). Hence it is due to the efficacy of its power, that even from desire thereof a man procures grace whereby he is enabled to lead the spiritual life. It remains, then, that when the sacrament itself is really received, grace is increased, and the spiritual life perfected: yet in different fashion from the sacrament of Confirmation, in which grace is increased and perfected for resisting the outward assaults of Christ’s enemies. But by this sacrament grace receives increase, and the spiritual life is perfected, so that man may stand perfect in himself by union with God. Ad secundum dicendum quod hoc sacramentum confert gratiam spiritualiter, cum virtute caritatis. Unde Damascenus comparat hoc sacramentum carboni quem Isaias vidit, Isaiae VI, carbo enim lignum simplex non est, sed unitum igni, ita et panis communionis non simplex panis est, sed unitus divinitati. Sicut autem Gregorius dicit, in homilia Pentecostes, amor Dei non est otiosus, magna enim operatur, si est. Et ideo per hoc sacramentum, quantum est ex sui virtute, non solum habitus gratiae et virtutis confertur, sed etiam excitatur in actum, secundum illud II Cor. V, caritas Christi urget nos. Et inde est quod ex virtute huius sacramenti anima spiritualiter reficitur, per hoc quod anima delectatur, et quodammodo inebriatur dulcedine bonitatis divinae, secundum illud Cant. V, comedite, amici, et bibite; et inebriamini, carissimi. Reply Obj. 2: This sacrament confers grace spiritually together with the virtue of charity. Hence Damascene (De Fide Orth. iv) compares this sacrament to the burning coal which Isaias saw (Isa 6:6): For a live ember is not simply wood, but wood united to fire; so also the bread of communion is not simple bread but bread united with the Godhead. But as Gregory observes in a Homily for Pentecost, God’s love is never idle; for, wherever it is it does great works. And consequently through this sacrament, as far as its power is concerned, not only is the habit of grace and of virtue bestowed, but it is furthermore aroused to act, according to 2 Cor. 5:14: The charity of Christ presseth us. Hence it is that the soul is spiritually nourished through the power of this sacrament, by being spiritually gladdened, and as it were inebriated with the sweetness of the Divine goodness, according to Cant 5:1: Eat, O friends, and drink, and be inebriated, my dearly beloved.