Section I. On the Existence of the Sacrament of the Eucharist

I. The Most Holy Eucharist is a true sacrament; this proposition is of faith from the Council of Trent: "If anyone says... that the Eucharist... is not truly and properly a sacrament, let him be anathema."¹

Note. The sacrament of the Eucharist was instituted at the Last Supper. "For thus," says the Council of Trent, "all our forefathers, as many as were in the true Church of Christ who have discussed the Most Holy Sacrament, most openly professed that our Redeemer instituted this so admirable sacrament at the Last Supper."²

¹ Session 7, canon 1, On the Sacraments in general.

² Council of Trent, Session 13, chapter 1.

II. The sacrament of the Eucharist is one sacrament in species, and indeed in the lowest species, even though it exists under the double species, namely of bread and wine. For otherwise the dogma concerning the sevenfold number of the sacraments would not stand. Now the reason is that "although each species is materially different, nevertheless morally each constitutes one sacrament, since each signifies one banquet consisting of food and drink" (St. Alphonsus, VI, 191).

"A thing is called one," says St. Thomas, "not only because it is indivisible, or because it is continuous, but also because it is perfect, as one house and one man are said to be one. Now that is one by perfection to whose integrity all things concur which are required for its end; as man is integrated from all the members necessary for the operation of the soul, and a house is integrated from all the parts which are necessary for dwelling. And thus this sacrament is called one: for it is ordered to spiritual refreshment, which is conformed to bodily refreshment. But for bodily refreshment two things are required, namely food, which is dry nourishment, and drink, which is liquid nourishment; and therefore for the integrity of this sacrament two things also concur, namely spiritual food and spiritual drink, according to that passage of John 6: My flesh is truly food, and my blood is truly drink" (III, q. 73, a. 2).

III. The sacrament of the Eucharist is numerically multiple. Thus the much more common and much more probable opinion. The reason is that the species, which constitute the sacrament in the direct order (n. 139), are numerically multiple.

But authors differ in assigning the principle of numerical distinction; in this matter three principal opinions are defended. Some seek the number from the physical unity or plurality of the species, because, they say, number follows the unity or plurality of quantity.¹ Others derive the number from the unity or plurality of refreshment, or of the proposition of the sacrament for the sake of adoration.² The third opinion, recognizing part of the truth in each preceding opinion, teaches that a distinction must be made between numerical unity taken physically and taken morally. For numerical unity is derived from unity of quantity. But this quantity is either physical, or of continuous parts, or moral, or of contiguous parts joined because of some end or in some order. Therefore there is likewise a twofold numerical unity, physical and moral. Hence the physical unity of this sacrament is taken from the physical continuity of the species; moral unity from moral continuation, insofar as they are proposed or received by way of one thing. St. Alphonsus follows this opinion as the more probable. "Several consecrated species," he says, "although discontinuous, even if physically they are several sacraments, nevertheless morally they are one sacrament from the moral conjunction which they have while they are proposed or received by way of one thing" (VI, 191). "Whence," the same holy Doctor says:

1. If one species or one host is distributed to several persons or to the same person at morally distinct times, they are different sacraments numerically.

2. Conversely, if both species or several parts of the same species, or even of species consecrated at different times, are ministered to someone at the same time, there is one sacrament.

3. Thus likewise, if different consecrated species are proposed at the same time and on the same altar, there will be one sacrament; but if they are divided and proposed on different altars, they are different sacraments (VI, 191, question 2).

¹ Thus, for example, the Salmanticenses, disputation 2, doubt 4, n. 58 and following.

² Thus, for example, John of St. Thomas, disputation 26, article 3.