Chapter I. On the Nature and Efficacy of the Eucharist

The Eucharist can be defined: the Sacrament of the Body and Blood of Christ, under the species of bread and wine, for the spiritual refreshment of souls; or, a sacrament of the new law instituted by Christ the Lord for the spiritual refreshment of the soul, in which the Body and Blood of Christ are truly, really, and substantially contained under the species of bread and wine. But the following things must be held by faith:

I. In the Sacrament of the Eucharist Christ is truly, really, and substantially present, body and soul, together with divinity.

II. The whole Christ is permanently contained under each species and, once separation has been made, in any species, at least a sensible part.

III. In the Sacrament of the Eucharist there occurs true transubstantiation, or the real conversion of the whole substance of bread into the Body, and of wine into the Blood, of Christ, so that, once the consecration has been completed, nothing remains of bread and wine, excepting only the species. All these things are clear from the Council of Trent, sess. 13, can. 1 and seq. - Cf. De Augustinis, part 1, art. 3 and 5.

Question 1. How long does Christ remain really present in the Eucharist?

Resp. He remains as long as the species remain entire; but He ceases to be under them as soon as the species are so corrupted that according to the estimation of men they do not seem to be bread and wine. But then, according to St. Thomas, the dimensive quantity of bread and wine miraculously receives the force and property of substance. - Cf. De Augustinis, Thesis 5, p. 141. - Lacroix, n. 474.

Question 2. How long are the sacred species judged to remain entire after the reception of the sacrament?

Resp. In this matter no general rule can be given; for they remain a longer or shorter time according as the digestive power of different men is different, indeed also according as in the same man the circumstances are different which either stimulate or diminish this power. Yet it is certain that the sacramental species persevere longer in a priest, who in Mass communicates under each species and with a larger Host, than in a layman, who customarily receives only a small Host. - Cf. St. Alphonsus, n. 225. - Ballerini, note (a) p. 176. - Lehmkuhl, n. 111.

Question 3. Is the Eucharist one or a twofold sacrament?

Resp. It is one sacrament in species, although there are several signs. - For although the Sacrament of the Eucharist is composed of the physically distinct species of bread and wine, nevertheless it is ordered to one spiritual refreshment in species as to its end and signified effect, just as material food and drink are ordered to a single bodily refreshment. Thus also in Extreme Unction there are several anointings and yet there is one sacrament, because several anointings are ordered to that one end and effect, namely to taking away the remains of sins. - Cf. St. Thomas, 3, q. 73, art. 2. - St. Alphonsus, nn. 191 and 199.

Question 4. What are the effects of the Sacrament of the Eucharist in the soul?

Resp. They are several, but the chief of all is the increase of sanctifying grace or of spiritual life. For according to the words of Christ, John vi, 56: "My flesh is truly food," this sacrament was instituted as spiritual nourishment; but nourishment, on the one hand, supposes life in him who receives it, and, on the other, if it is taken with due dispositions, sustains and increases life itself. But the other effects are the most abundant bestowal of actual graces, which flow from habitual grace and infused habits; the weakening of evil habits and the amendment of vices, especially of lust; the remission of venial sins, and indeed not only by means of charity, which the Eucharist excites, but also immediately ex opere operato; the remission of temporal penalty due to sin, not indeed the whole of it, but according to the measure of devotion and fervor; finally, special union with Christ and His members. - Cf. St. Thomas, 3, q. 79, art. 5. - St. Alphonsus, nn. 268 and 269; and Hom. Ap., n. 5. - De Augustinis, part 2, art. 7. - Lehmkuhl, nn. 112 and seq.