Chapter — Prümmer, Manuale Theologiae Moralis
Chapter I. On The Notion And Institution Of The Eucharist
165. Diverse names.
a) The name Eucharist is taken from the Greek verb εὐχαριστεῖν, to give thanks, because St. Paul, narrating the institution of this sacrament, says: "And giving thanks, He broke and said: Take," and so forth;2 hence Eucharist is the same as an act of thanksgiving. The Roman Catechism3 gives still other explanations of this name.
b) This sacrament is called synaxis, or gathering, congregation, communion, union, both because the faithful are gathered together in some place to celebrate this mystery,4 and because the faithful who eat this one bread ought to form one mystical body.5
c) It is called the Supper of the Lord,6 because Christ instituted this sacrament at the Last Supper. This appellation greatly pleases Protestants, who misuse it to teach that the Eucharist is not a permanent sacrament but consists in a transient use alone.
d) It is called Viaticum,7 because this sacrament refreshes, sustains, and strengthens one on the way, and especially on the final journey, when the soul must pass into eternity. There are, furthermore, several other appellations, for example, the breaking of bread, supersubstantial bread, sacrament of the altar, most holy sacrament, Body of Christ, and so forth. The Angelic Doctor8 explains why this sacrament is fittingly designated by so many diverse names.
3 P. 2, c. 4, q. 3.
4 Cf. 1 Corinthians 11:20.
5 Cf. 1 Corinthians 10:17.
6 German: Abendmahl (evening meal).
7 German: Wegzehrung (provision for a journey).
8 In S. theol. 3, q. 73, a. 4.
166. Definition. The sacrament of the Eucharist can be considered in three ways: in fieri, in facto esse, and in use.
If it is considered in the first way:
The Eucharist is the conversion of bread and wine into the Body and Blood of Christ, the species remaining, for the nourishment of the soul; or, more briefly, it is the very act of transubstantiation, that is, the very words of consecration insofar as they attain the matter to be consecrated.
If it is considered in the second way:
The Eucharist is the sacrament of the Body and Blood of Our Lord Jesus Christ under the species of bread and wine for the nourishment of the soul, instituted by Christ.
Finally, if it is considered in the third way:
The Eucharist is the reception of the Body and Blood of Christ under the Eucharistic species.
The second mode of understanding is the more proper mode. For although reception is a condition without which the Eucharist cannot produce its sacramental effect, and accordingly is altogether necessary even in the sacrifice of the Mass, nevertheless the sacrament is already complete before its use, and this is something altogether peculiar to the sacrament of the Eucharist.
The Scholastics dispute wherein precisely the essence of this sacrament as such is situated. From what was said above concerning the essence of the sacraments, it is evident that every sacrament is a practical sign of grace. Now, in the Eucharist, this sign of grace appears to be the consecrated species, as containing the Body and Blood of Christ. Therefore, they are also the essence of the sacrament of the Eucharist. The Roman Catechism also teaches this, saying: "But it is evident that all these things [which were recounted previously] are less properly called sacraments. The species of bread and wine themselves, however, possess the true and absolute character of this name."9 Whoever seeks more concerning this controversy, which is theoretical rather than practical, may consult Billuart10 or the dogmatic theologians.
9 P. 2, c. 4, q. 8.
10 De euchar., diss. 2, a. 1, § 2.
167. Signification. Since it is proper to each sacrament to signify something, the Eucharist signifies three things: 1. the Passion of Christ; hence St. Paul says: "As often as you shall eat this bread and drink the chalice, you shall announce the death of the Lord until He comes";11 2. grace for nourishing and sustaining the soul; 3. the pledge of future glory. Although many things are contained in the sacrament of the Eucharist, and things pertaining to its essence, namely, a twofold matter, a twofold form, and reception, nevertheless it is not a multiple sacrament, but is one moral being, because each of its parts has the same threefold signification.12 From this it follows that one who receives the Eucharist under both species does not receive greater grace than one who has received Communion under the species of bread alone. Thus teaches the truer opinion. The Eucharist confers sanctifying grace upon the soul in the very reception or eating, that is, when the species are conveyed from the mouth into the stomach. For Christ said: "He who eats Me, the same also shall live because of Me."13 Hence, if someone retains the species in his mouth so long that they have dissolved, or if a dying person cannot swallow the species, he does not receive the grace of the sacrament. One, however, who has received the species into the stomach but afterward vomits them has truly eaten and accordingly received grace.
12 Cf. S. theol. 3, q. 73, a. 2, and Roman Catechism, loc. cit., q. 10.
13 John 6:58.
168. Institution. That the Eucharist is a true sacrament instituted by Christ is of faith, and is so certain that scarcely any heretic has dared to deny it. Several indeed erred concerning the real presence of Christ in this sacrament, but scarcely anyone denied its existence. In our times, however, certain Protestants, such as Jülicher, Spitta, and others, have dared to deny that the institution of the Eucharist was made by Christ.14 Catholic doctrine was defined at the Fourth Lateran Council,15 the Council of Florence,16 and the Council of Trent.17 Christ instituted this sacrament on the day before He suffered, at the Last Supper, when, taking bread and wine into His hands, He said: "Take and eat: this is My Body.... Drink ye all of this; for this is My Blood."18 "Do this in commemoration of Me."19
In the Eucharist the three constitutive elements of every sacrament are found most clearly: institution by Christ; a sensible sign, namely, bread and wine; invisible grace on account of Christ's promise: "If anyone shall eat of this bread, he shall live forever."20
14 Cf. G. Rauschen, Eucharistie und Bußsakr., § 3.
15 Denz., n. 430.
16 Denz., n. 698.
17 Sess. 7, can. 1 on the sacraments in general, and sess. 13 throughout (Denz., nn. 844 and 874 sqq.).
18 Matthew 26:26 sqq.
19 Luke 22:19.
20 John 6:52.