I. On the Nature and Effects of the Eucharist

What is the Eucharist? - It is the mystery of our Faith, by which, under the species of bread and wine consecrated through the words of the priest, Christ himself is offered, contained, and received. Florence, Decree for the Armenians; Trent sess. 13, c. 1, 3, 7; can. 1-4; sess. 22, c. 1, 6. It has the nature of sacrifice and of sacrament: of sacrifice while it is confected; of sacrament while it is confected, remains, and is received. Trent sess. 13, c. 4; sess. 22, c. 1; Decree of the Holy Office Lamentabili, July 3, 1907, prop. 45; St. Thomas 3 p., q. 73, a. 1, 4, 5; q. 75, 76, 77; q. 79, a. 5; L. 189, 190; E. M.

How long does Christ remain really present in the Eucharist? - He remains as long as the species remain whole; but he ceases to be under them as soon as the species are corrupted in such a way that, according to the estimation of men, they no longer seem to be bread and wine. But then, from the law established by God in the institution of this sacrament, there is substituted for the species the same matter which would succeed to corrupted bread and wine. - Wherefore the whole Christ remains present under the individual parts of the species when separation has been made. Trent sess. 13, c. 3. - "The species are not to be retained in the mouth so long until they wholly perish, because then Christ would not be eaten, nor would the grace of the sacrament be conferred, just as neither if you were to die while the host is still in the mouth." L. 226. For grace is given as soon as the eating is verified, which is the vital passage of food from the mouth into the stomach, according to the words of Christ: He who eats my flesh, and drinks, etc. But it is probable that grace is increased ex opere operato during the whole time in which the presence of Christ under the species perseveres, if the man then disposes himself more and more. St. Thomas 3 p., q. 77, a. 4, 5, 8; L. 225; La Croix 474; Lugo dist. 12, n. 40 ff.; E. M.

How long are the sacred species judged to remain whole after the reception of the sacrament? - Some say after a minute, others after five minutes, others after half a quarter of an hour, others still longer, after a quarter of an hour, after half an hour. Concerning this matter it does not seem that any general rule can be handed down. For a shorter or longer delay must chiefly be taken from the different digestive power of different men, and from other circumstances both internal and external. But it remains longer in a priest, who in Mass communicates under each species and with the larger host, than in a layman, who according to custom receives only a small host. L. 225.

Whether the Eucharist is one sacrament, or a double sacrament? - It is one sacrament in species, although there are several signs. For although there is a physical plurality of sign, nevertheless there is a moral unity; for the sacrament of the Eucharist, although composed of the physically distinct species of bread and wine, is nevertheless ordered to one spiritual refreshment in species as to the end and signified effect, just as material food and drink are ordered to one bodily refreshment. Thus in extreme unction there are several anointings, and nevertheless one sacrament is had, because those several anointings are ordered to one end and effect, namely to removing the remnants of sins. St. Thomas 3 p., q. 73, a. 2; L. 191, 199. - But since under only one species someone receives the whole thing of the sacrament, or the whole Christ, just as he who receives the Eucharist under each species, it follows that the effect of the sacrament is of itself the same under one species as under each species, if the dispositions of those receiving are the same. Council of Trent sess. 21, c. 3; Suarez d. 63, s. 6, n. 9; Lugo d. 12, s. 3, n. 68.

What are the effects of the sacrament of the Eucharist in the soul? - The principal ones are the following, namely: 1. Spiritual nourishment or increase of sanctifying grace, which constitutes the proper and principal effect of the Eucharist of itself. For according to the words of Christ, John 6:56: My flesh is truly food, this sacrament was instituted as spiritual nourishment; and nourishment supposes life in him who receives it. Hence it comes about that through this nourishment the very life of the soul, which chiefly consists in sanctifying grace, is strengthened and increased. Trent sess. 14, c. 5; Lugo d. 1, n. 7. - 2. The attainment of eternal glory; for Christ promises this: If anyone shall eat of this bread, he shall live forever, John 6:51. Wherefore eternal glory will be conferred by this new title, that the glorious flesh of Christ has sanctified our body, if someone has persevered in the state of grace to the end. And by the helps which this sacrament confers, it wonderfully aids him to attain eternal life, which he will in reality attain who frequently, as is fitting, and devoutly eats this bread.

3. A most abundant bestowal of actual graces, which flow from habitual grace and infused habits. For "every effect which material food and drink produce as regards bodily life, by sustaining, increasing, repairing, and delighting, this sacrament works as regards spiritual life." Council of Florence, Decree for the Armenians. Therefore this sacrament is a morally necessary means for preserving sanctifying grace. More abundant helps are therefore given in view of it for overcoming temptations and dangers of sinning. - 4. Weakening of bad habits and amendment of vices, especially of lust. For, as was just said, the proper effect of this spiritual food is spiritually to repair, sustain, increase, and delight the powers. Moreover, by this sacrament the flesh of Christ through the Eucharistic species is joined to the body and sanctifies it. - 5. Remission of venial sins, which is done ex opere operato. Trent sess. 13, c. 2, the Eucharist is called "an antidote by which we are freed from daily faults and preserved from mortal sins." But this remission of venial sins ex opere operato is together with the remission of venial sins ex opere operantis through supernatural acts, to which the sacrament excites us, of sorrow and charity. Roman Catechism. - 6. Remission of temporal punishment due to sin; not indeed of the whole, but according to the manner of devotion and fervor, as St. Thomas says, 3 p., q. 79, a. 5. And this remission of temporal punishment is ex opere operantis from acts of sorrow and charity, to which the sacrament excites us. For the Eucharist by force of the sacrament has only that effect for which it was instituted. But it was not instituted for making satisfaction, but for nourishing spiritually through union with Christ and with his members. But this union is made through charity, from which there follows remission not only of guilt, but also of punishment, not indeed of the whole, but according to the manner of devotion and fervor. St. Thomas 3 p., q. 79, a. 5. Therefore this remission of temporal punishment ex opere operantis does not impede also the remission of temporal punishment ex opere operato indirectly, namely that which follows the remission of venial faults ex opere operato. - 7. Special union with Christ and his members, as is clear from John 6:57: He who eats my flesh and drinks my blood, abides in me and I in him. "The effect of this sacrament," says the Council of Florence, Decree for the Armenians, "which it works in the soul of one worthily receiving, is the uniting of man to Christ." And this union is had through grace, by which "man is incorporated into Christ and united to his members." Council of Florence, ibid. This intimate conjunction with Christ is also the proper and principal effect of this sacrament of itself, as is clear of itself from the very nature of this sacrament.

8. Preservation from future sins, both because, charity having been increased through this food, the soul becomes stronger against corrupt nature, and because it is an efficacious memorial of the Lord's Passion, by which the demons were conquered. L. 268, 269; H. A. 5. - Florence, Decree for the Armenians; Trent sess. 13, c. 2; St. Thomas 3 p., q. 79; q. 73, a. 4; q. 74, a. 1.

It is clear that the preceding effects of the Eucharist depend very greatly on one's own cooperation with grace. And therefore, in those who approach it indevoutly and rarely, those admirable effects often do not appear.

Can the Eucharist ever destroy mortal sin? - Resp. More probably in the affirmative, not indeed of itself, but accidentally and mediately through the infusion of grace, namely when someone, ignorant that he is living in the state of mortal sin, approaches the Eucharist in good faith and with attrition for sins committed beforehand. Then nothing prevents the sacrament from producing its effect. But it cannot produce the effect while mortal sin stands. Therefore it must indirectly remove that sin. L. 268; St. Thomas 3 p., q. 79, a. 3.