Section — Wouters, Manual of Moral Theology
Section III. On the Effects of the Sacrament of the Eucharist
The primary effect of the Most Holy Eucharist, to which the others are reduced, is perfect union with Christ in charity and with neighbor in Christ. Specifically, the following are enumerated:
I. With respect to the soul. 1. Sanctifying grace, per se second grace, per accidens more probably first grace (St. Thomas, III, q. 79, a. 7, ad 2; St. Alphonsus, VI, 269; n. 6).
Sacramental grace; this consists in the fact that the sanctifying grace which the Holy Eucharist confers is both ordered to perfecting charity, or union with God and the faithful, and confers a right to actual graces to be received in order to that effect.
Fervor of charity, to which spiritual sweetness is attached. "But the love of God is not idle; for it does great things if it exists; and therefore through this sacrament, so far as concerns its power, not only is the habit of grace and virtue conferred, but it is also excited into act, according to that passage of 2 Corinthians 5: The charity of Christ urges us. And thence it is that by the power of this sacrament the soul is spiritually refreshed, by the fact that the soul is spiritually delighted and in a certain way intoxicated with the sweetness of the divine goodness, according to that passage of Canticles 5: Eat, friends, and drink, and be inebriated, dearly beloved" (St. Thomas, III, q. 79, a. 1, ad 2).
Remission of venial sins1 (St. Thomas, III, q. 79, a. 4; St. Alphonsus, VI, 269). But it is disputed whether the Most Holy Eucharist remits venial sins both immediately, or ex opere operato, and mediately, or ex opere operantis, or only mediately, namely by exciting acts of charity by which venial sins are directly remitted; concerning this, compare what is to be said in the treatise on Penance.
Remission of temporal punishment (St. Thomas, III, q. 79, a. 5; St. Alphonsus, VI, 269). Again it is disputed whether both immediately, or ex opere operato, and mediately, ex opere operantis, or only mediately, by moving to acts of charity by which not only guilt but also punishment is remitted; concerning this, again compare what is to be said in the treatise on Penance.
II. With respect to the body, the Most Holy Eucharist especially diminishes concupiscence of the flesh (St. Alphonsus, VI, 269). But whether it effects this immediately and mediately, or only mediately, is doubtful (St. Alphonsus, VI, 269).
III. With respect to body and soul. 1. Spiritual sweetness, of itself overflowing into the body (St. Thomas, III, q. 79, a. 1, ad 2; St. Alphonsus, VI, 269).
- The glorious resurrection of the body.1
1 John 6:55.
IV. With respect to others, it is useful to note specifically a certain social effect, namely mutual union among the faithful, to which effect attention is already given more today. "For we, being many, are one bread, one body, all who partake of one bread."1
Question. At what time does the Eucharist confer grace?
Response 1. It certainly confers it at the time at which the species are eaten and drunk, that is, are carried into the stomach. Hence: 1. "The species are not to be retained in the mouth so long that they wholly perish, because then Christ would not be eaten, nor would the grace of the sacrament be conferred" (St. Alphonsus, VI, 227). 2. If someone had received the host indisposed, and then, disposed, received the blood, he would receive grace (St. Alphonsus, loc. cit.).
Response 2. It is disputed whether the Eucharist, with disposition increased, continues to confer grace for as long as the species remain uncorrupted. It seems it must be affirmed, because the Eucharist is rightly judged to operate after the manner of nourishing food.
1 1 Cor. 10:17.