Ad secundum dicendum, quod baptismus non solum exprimit passionem Christi, sed etiam facit baptizatum Christo commori. Et quia corruptio unius est generatio alterius, generatio autem est motus in vitam, et non praesupponit vitam, sed privationem ejus; ideo per baptismum possunt peccata mortalia dimitti virtute passionis, non enim per Eucharistiam, per cujus sumptionem homo non significatur commori Christo, sed fructu mortis Christi refici, quod vitam praesupponit. Reply Obj. 2: Baptism does not only express Christ’s Passion, but it also causes the baptized to die with Christ. And since the corruption of one thing is the generation of another, while generation is a movement into life, and it does not presuppose life but rather its absence, therefore through baptism mortal sins can be forgiven by the power of the Passion, but not through the Eucharist, by whose reception a man is not signified to have died with Christ, but to have been refreshed as a fruit of Christ’s death, which presupposes life. Ad tertium dicendum, quod gratia quam Eucharistia confert, quantum est de se, habet virtutem mortalia delendi. Sed ratione ordinis quem habet ad vitam quam praesupponit, mortalia invenire non potest, et ideo nec ea delere. Si autem inveniat in subjecto, non in conscientia, nihilominus ea delet. Reply Obj. 3: In itself, the grace that the Eucharist confers has the power to remove mortal sins. But by reason of the ordering that it has to life, which it presupposes, it cannot light upon mortal sins, and so neither does it remove them. But if it came upon them in the subject but not in his conscience, it would remove them nevertheless. Ad quartum dicendum, quod Eucharistia non solum est sacramentum, sed etiam est sacrificium. Inquantum autem est sacramentum, habet effectum in omni vivente, in quo requirit vitam praeexistere. Sed inquantum est sacrificium, habet effectum etiam in aliis, pro quibus offertur, in quibus non praeexigit vitam spiritualem in actu, sed in potentia tantum; et ideo, si eos dispositos inveniat, eis gratiam obtinet virtute illius veri sacrificii a quo omnis gratia in nos influxit; et per consequens peccata mortalia in eis delet, non sicut causa proxima, sed inquantum gratiam contritionis eis impetrat. Reply Obj. 4: The Eucharist is not only a sacrament but also a sacrifice. Now, as it is a sacrament, it has an effect in anyone living, in whom it requires that life pre-exist. But as it is a sacrifice, it has its effect also on others, on whose behalf it is offered, in whom it does not require spiritual life to exist actually, but only potentially. And so if it finds them disposed, it obtains grace for them by virtue of that true sacrifice from which all grace flows into us. And consequently it removes mortal sins in them, not as proximate cause, but inasmuch as it procures the grace of contrition for them. Et quod in contrarium dicitur, quod non offertur nisi pro membris Christi, intelligendum est pro membris Christi offerri, quando offertur pro aliquibus ut sint membra. And what is said to the contrary, that it is only offered for the members of Christ, is to be understood such that the sacrifice is offered for Christ’s members when it is offered for some people so that they might be members. Quaestiuncula 3 Response to Quaestiuncula 3 Ad tertiam quaestionem dicendum, quod Eucharistia, inquantum est sacramentum, ut dictum est, pro principali effectu habet unionem hominis ad Christum; et ideo per modum sacramenti non aufert nisi ea quae in habente vitam huic unioni opposita invenit. Poena autem peccato mortali debita, quod jam deletum est, non est hujusmodi: ideo inquantum est sacramentum, non habet effectum poenae mortalis dimissionem; sed inquantum est sacrificium, accipit rationem satisfactionis; et secundum hoc in parte vel in toto poenam tollit, sicut et aliae satisfactiones secundum mensuram poenae debitae pro peccato et devotionis qua sacramentum offertur. Nec tamen semper virtute hujus sacramenti tota poena tollitur. To the third question, it should be said that the Eucharist, insofar as it is a sacrament, as was said, has for its chief effect the union of man with Christ. And so by the mode of sacrament it only takes away those things that it finds opposed to this union in those who have life. However, the punishment due to mortal sin that has already been forgiven is not one of these things. And so, insofar as it is a sacrament it does not have the effect of forgiving mortal sin; but insofar as it is a sacrifice, it has the nature of satisfaction; and according to this it removes punishment partly or completely, just as other satisfactions, according to the measure of both punishment due for sin and the measure of devotion with which the sacrament is offered. Nor, however, is all the punishment always taken away by this sacrament. Ad primum ergo dicendum, quod indigne accedens cum conscientia mortalis peccati, mortaliter peccat; et ideo reatum poenae debitae mortali peccato incurrit. Digne autem accedens meretur vitam aeternam, ad quam meritum ordinatur, sicut mortale peccatum ad poenam. Non autem ordinatur meritum directe principaliter ad remissionem poenae; et ideo ratio non procedit. Reply Obj. 1: Someone approaching unworthily, conscious of mortal sin, sins mortally. And so he is culpable for the punishment due to mortal sin. But someone approaching worthily merits eternal life, to which merit is ordered, just as mortal sin is ordered to punishment. However, merit is not directly or principally ordered to the remission of punishment, and so the argument does not follow. Ad secundum dicendum, quod non totaliter semper aufertur poena per hoc sacrificium illis qui sunt in Purgatorio, nec auferebatur in veteri lege per antiqua sacrificia. Reply Obj. 2: For those who are in purgatory, punishment is not always completely taken away by this sacrifice, nor was it taken away by the ancient sacrifices under the Old Law. Unde patet solutio ad tertium. And by this the solution to the third objection is clear. Quaestio 3 Question 3 De frequentatione hujus sacramenti The frequency of holy Communion Deinde quaeritur de frequentatione hujus sacramenti; et circa hoc quaeruntur duo: Next the frequency of this sacrament should be considered; and concerning this, two questions arise: primo, de frequentatione; first, its frequency; secundo, de cessatione. second, abstention from it. Articulus 1 Article 1 De frequentatione The frequency of holy Communion Quaestiuncula 1 Quaestiuncula 1 Ad primum sic proceditur. Videtur quod non debeat homo frequentare hoc sacramentum, sed semel tantum in vita sua sumere. Injuriam enim facit sacramento qui sacramentum iterat. Sed rei digniori minus facienda est injuria. Cum ergo hoc sacramentum sit dignius aliis quibusdam quae non iterantur, videtur quod non nisi semel accipi debeat. Obj. 1: To the first question we proceed thus. It seems that a man should not frequent this sacrament, but only receive it once in his life. For anyone who receives a sacrament over and over does injury to the sacrament. But injury should be done less to a nobler thing. Since therefore this sacrament is nobler than others that are not received over and over, it seems that it should only be received once. Praeterea, apostolus probat, Hebr. 10, ex unitate hostiae vel passionis Christi, unitatem baptismi. Sed hoc sacramentum magis convenit cum passione Christi, inquantum est hostia, quam baptismus. Ergo cum baptismus semel tantum percipiatur, et hoc sacramentum semel tantum debet percipi. Obj. 2: Furthermore, the Apostle proves the uniqueness of baptism from the uniqueness of the victim or the Passion of Christ (Heb 10). But this sacrament has more to do with Christ’s Passion than baptism, inasmuch as he is the victim. Therefore, since baptism is only received once, this sacrament should also only be received once. Sed contra, cum frequentatione mysterii crescit nostrae salutis effectus, ut in collecta dicitur. Sed ad hoc debemus niti ut effectus salutis in nobis crescat. Ergo debemus frequenter sumere. On the contrary, the effect of our salvation grows with frequenting this mystery, as is said in the collect of the Mass. But we should strive for the effect of salvation to grow in us. Therefore, we should receive this sacrament frequently. Quaestiuncula 2 Quaestiuncula 2 Ulterius. Videtur quod qualibet die. Ambrosius enim dicit: iste panis quotidianus est; accipe quotidie quod quotidie tibi prosit. Obj. 1: Moreover, it seems that we should receive it on any day. For Ambrose says: this bread is our daily bread; receive daily what will benefit you every day. Praeterea, isto sacramento excitatur fervor caritatis, qua homo Christo unitur. Sed hoc expedit ut quotidie fiat. Ergo quotidie communicandum est. Obj. 2: Furthermore, the fervor of charity is excited in this sacrament, by which a man is united to Christ. But this should happen daily. Therefore, Communion should be received daily. Sed contra est quod Augustinus dicit in Lib. de Eccl. Dogmat.: quotidie Eucharistiam sumere nec laudo nec vitupero. Ergo non est quotidie communicandum. On the contrary, Augustine says in his book On Church Dogmatics: I neither praise nor condemn receiving the Eucharist daily. Therefore, Communion should not be received daily. Quaestiuncula 3 Quaestiuncula 3 Ulterius. Videtur quod sit semel in anno communicandum tantum. Quia agnus paschalis signum fuit hujus sacramenti. Sed sumebatur tantum semel in anno. Ergo et hoc sacramentum debet semel in anno tantum percipi. Obj. 1: Moreover, it seems that one should receive Communion only once per year. For the paschal lamb was the sign of this sacrament. But it was only consumed once per year. Therefore, this sacrament should also be received only once per year. Praeterea, hoc sacramentum est memoriale Dominicae passionis. Sed passionem Domini commemorat ecclesia semel in anno. Ergo tunc tantum debet esse tempus communicandi. Obj. 2: Furthermore, this sacrament is the memorial of the Lord’s Passion. But the Church commemorates the Lord’s Passion once a year. Therefore, the time for receiving Communion should be only then. Sed contra est quod dicit Fabianus Papa: et si non pluries, ter saltem in anno communicent homines, scilicet in Pascha, Pentecoste, et natali Domini. On the contrary, Pope Fabian says: and if not many times, let men communicate at least three times per year, namely, at Easter, Pentecost, and Christmas. Quaestiuncula 4 Quaestiuncula 4 Ulterius. Videtur quod homo possit una die pluries communicare. Quia majus est celebrare quam communicare. Sed sacerdos potest una die celebrare pluries, si necesse sit. Ergo et alius fidelis potest pluries communicare. Obj. 1: Furthermore, it seems that a person may communicate many times in a day. For it is a bigger thing to celebrate than to receive Communion. But the priest can celebrate many times in one day, if it is necessary. Therefore, any other member of the faithful can also communicate many times. Praeterea, quotiescumque aegritudo corporalis iteratur, extrema unctio potest iterari. Sed Eucharistia ordinatur contra aegritudinem peccatorum venialium, quae uno die pluries iterantur. Ergo una die potest homo pluries communicare. Obj. 2: Furthermore, extreme unction can be repeated as many times as physical sickness recurs. But the Eucharist is ordered against the sickness of venial sins, which are repeated many times a day. Therefore, in one day a person may communicate several times. Sed contra est quod dicitur de Consecr., dist. 1: sufficiat sacerdoti semel in die Missam celebrare; quia Christus semel passus est, et totum mundum redemit. Ergo etiam semel tantum in die debet quis communicare. On the contrary, it is said in On Consecration, Distinction 1: let it suffice for a priest to celebrate Mass once a day, for Christ died once and redeemed the whole world. Therefore, someone should receive Communion only once per day. Quaestiuncula 1 Response to Quaestiuncula 1 Respondeo dicendum ad primam quaestionem, quod ea quae in hoc sacramento geruntur, habent similitudinem cum his quae accidunt in corporali nutrimento. Quia enim fit quasi continua deperditio naturalis humiditatis per actionem caloris naturalis et exercitium laboris, ideo oportet frequenter corporalem cibum assumere ad restaurationem deperditi, ne perditio continua mortem inducat. Similiter autem ex concupiscentia innata et occupatione circa exteriora fit deperditio devotionis et fervoris, secundum quae homo in Deum colligitur; unde oportet quod pluries deperdita restaurentur, ne homo totaliter alienetur a Deo. To the first question, I answer that those things that are enacted in this sacrament have a likeness to what happens in physical nourishment. For since a loss of natural moisture happens almost constantly by the action of natural heat and the exercise of labor, therefore it is necessary to take physical food often to restore this loss, lest a continual loss should lead to death. In the same way, from innate concupiscence and by the occupation with externals there arises a loss of the devotion and fervor according to which man is recollected unto God; and so it is necessary that these losses be restored many times, lest a man become completely alienated from God. Ad primum ergo dicendum, quod perfectio hujus sacramenti, ut dictum est, dist. 8, consistit in consecratione materiae, non in usu ipsius; et ideo consecratio non repetitur super eamdem materiam propter reverentiam sacramenti, sed usus potest repeti. Reply Obj. 1: This sacrament’s perfection, as was said in Distinction 8, consists in the consecration of the matter, not in its use. And so the consecration is not repeated upon the same matter out of reverence for the sacrament, but its use can be repeated. Ad secundum dicendum, quod baptismus repraesentat illam hostiam, secundum quod facit in nobis spiritualem vitam; et quia generatio uniuscujusque non est nisi semel, ideo baptismus non repetitur. Sed Eucharistia repraesentat illam hostiam secundum quod reficit; et ideo oportet quod frequenter sumatur. Reply Obj. 2: Baptism represents that victim, according as he causes spiritual life in us; and since the generation of each thing only happens once, baptism is not repeated. But the Eucharist represents that victim according as he refreshes us; and so it is necessary that it be consumed frequently.