Reply to Objection 2: The bread and wine are materially several signs, yet formally and perfectively one, inasmuch as one refreshment is prepared therefrom.
Reply to Objection 3: From the double consecration of the matter no more can be gathered than that the sacrament is several materially, as stated above.
Whether the Eucharist is necessary for salvation?
Objection 1: It seems that this sacrament is necessary for salvation. For our Lord said ( Jn. 6:54 ): "Except you eat the flesh of the Son of Man, and drink His blood, you shall not have life in you." But Christ's flesh is eaten and His blood drunk in this sacrament. Therefore, without this sacrament man cannot have the health of spiritual life.
Objection 2: Further, this sacrament is a kind of spiritual food. But bodily food is requisite for bodily health. Therefore, also is this sacrament, for spiritual health.
Objection 3: Further, as Baptism is the sacrament of our Lord's Passion, without which there is no salvation, so also is the Eucharist. For the Apostle says ( 1 Cor. 11:26 ): "For as often as you shall eat this bread, and drink the chalice, you shall show the death of the Lord, until He come." Consequently, as Baptism is necessary for salvation, so also is this sacrament.
On the contrary, Augustine writes (Ad Bonifac. contra Pelag. I): "Nor are you to suppose that children cannot possess life, who are deprived of the body and blood of Christ."
I answer that, Two things have to be considered in this sacrament, namely, the sacrament itself, and what is contained in it. Now it was stated above (A[1], OBJ[2]) that the reality of the sacrament is the unity of the mystical body, without which there can be no salvation; for there is no entering into salvation outside the Church, just as in the time of the deluge there was none outside the Ark, which denotes the Church, according to 1 Pet. 3:20 , 21 And it has been said above (Q[68], A[2]), that before receiving a sacrament, the reality of the sacrament can be had through the very desire of receiving the sacrament. Accordingly, before actual reception of this sacrament, a man can obtain salvation through the desire of receiving it, just as he can before Baptism through the desire of Baptism, as stated above (Q[68], A[2]). Yet there is a difference in two respects. First of all, because Baptism is the beginning of the spiritual life, and the door of the sacraments; whereas the Eucharist is, as it were, the consummation of the spiritual life, and the end of all the sacraments, as was observed above (Q[63], A[6]): for by the hallowings of all the sacraments preparation is made for receiving or consecrating the Eucharist. Consequently, the reception of Baptism is necessary for starting the spiritual life, while the receiving of the Eucharist is requisite for its consummation; by partaking not indeed actually, but in desire, as an end is possessed in desire and intention. Another difference is because by Baptism a man is ordained to the Eucharist, and therefore from the fact of children being baptized, they are destined by the Church to the Eucharist; and just as they believe through the Church's faith, so they desire the Eucharist through the Church's intention, and, as a result, receive its reality. But they are not disposed for Baptism by any previous sacrament, and consequently before receiving Baptism, in no way have they Baptism in desire; but adults alone have: consequently, they cannot have the reality of the sacrament without receiving the sacrament itself. Therefore this sacrament is not necessary for salvation in the same way as Baptism is.
Reply to Objection 1: As Augustine says, explaining Jn. 6:54, "This food and this drink," namely, of His flesh and blood: "He would have us understand the fellowship of His body and members, which is the Church in His predestinated, and called, and justified, and glorified, His holy and believing ones." Hence, as he says in his Epistle to Boniface (Pseudo-Beda, in 1 Cor. 10:17 ): "No one should entertain the slightest doubt, that then every one of the faithful becomes a partaker of the body and blood of Christ, when in Baptism he is made a member of Christ's body; nor is he deprived of his share in that body and chalice even though he depart from this world in the unity of Christ's body, before he eats that bread and drinks of that chalice."
Reply to Objection 2: The difference between corporeal and spiritual food lies in this, that the former is changed into the substance of the person nourished, and consequently it cannot avail for supporting life except it be partaken of; but spiritual food changes man into itself, according to that saying of Augustine (Confess. vii), that he heard the voice of Christ as it were saying to him: "Nor shalt thou change Me into thyself, as food of thy flesh, but thou shalt be changed into Me." But one can be changed into Christ, and be incorporated in Him by mental desire, even without receiving this sacrament. And consequently the comparison does not hold.
Reply to Objection 3: Baptism is the sacrament of Christ's death and Passion, according as a man is born anew in Christ in virtue of His Passion; but the Eucharist is the sacrament of Christ's Passion according as a man is made perfect in union with Christ Who suffered. Hence, as Baptism is called the sacrament of Faith, which is the foundation of the spiritual life, so the Eucharist is termed the sacrament of Charity, which is "the bond of perfection" ( Col. 3:14 ).
Whether this sacrament is suitably called by various names?
Objection 1: It seems that this sacrament is not suitably called by various names. For names should correspond with things. But this sacrament is one, as stated above (A[2]). Therefore, it ought not to be called by various names.
Objection 2: Further, a species is not properly denominated by what is common to the whole genus. But the Eucharist is a sacrament of the New Law; and it is common to all the sacraments for grace to be conferred by them, which the name "Eucharist" denotes, for it is the same thing as "good grace." Furthermore, all the sacraments bring us help on our journey through this present life, which is the notion conveyed by "Viaticum." Again something sacred is done in all the sacraments, which belongs to the notion of "Sacrifice"; and the faithful intercommunicate through all the sacraments, which this Greek word and the Latin "Communio" express. Therefore, these names are not suitably adapted to this sacrament.
Objection 3: Further, a host [*From Latin "hostia," a victim] seems to be the same as a sacrifice. Therefore, as it is not properly called a sacrifice, so neither is it properly termed a "Host."
On the contrary, is the use of these expressions by the faithful.
I answer that, This sacrament has a threefold significance. one with regard to the past, inasmuch as it is commemorative of our Lord's Passion, which was a true sacrifice, as stated above (Q[48], A[3]), and in this respect it is called a "Sacrifice."
With regard to the present it has another meaning, namely, that of Ecclesiastical unity, in which men are aggregated through this Sacrament; and in this respect it is called "Communion" or . For Damascene says (De Fide Orth. iv) that "it is called Communion because we communicate with Christ through it, both because we partake of His flesh and Godhead, and because we communicate with and are united to one another through it."
With regard to the future it has a third meaning, inasmuch as this sacrament foreshadows the Divine fruition, which shall come to pass in heaven; and according to this it is called "Viaticum," because it supplies the way of winning thither. And in this respect it is also called the "Eucharist," that is, "good grace," because "the grace of God is life everlasting" ( Rom. 6:23 ); or because it really contains Christ, Who is "full of grace."
In Greek, moreover, it is called , i.e. "Assumption," because, as Damascene says (De Fide Orth. iv), "we thereby assume the Godhead of the Son."
Reply to Objection 1: There is nothing to hinder the same thing from being called by several names, according to its various properties or effects.
Reply to Objection 2: What is common to all the sacraments is attributed antonomastically to this one on account of its excellence.
Reply to Objection 3: This sacrament is called a "Sacrifice" inasmuch as it represents the Passion of Christ; but it is termed a "Host" inasmuch as it contains Christ, Who is "a host (Douay: 'sacrifice') . . . of sweetness" ( Eph. 5:2 ).
Whether the institution of this sacrament was appropriate?
Objection 1: It seems that the institution of this sacrament was not appropriate, because as the Philosopher says (De Gener. ii): "We are nourished by the things from whence we spring." But by Baptism, which is spiritual regeneration, we receive our spiritual being, as Dionysius says (Eccl. Hier. ii). Therefore we are also nourished by Baptism. Consequently there was no need to institute this sacrament as spiritual nourishment.