Commentary on 1 Corinthians
Besides, if the substance of bread returns, this occurs either with the accidents of bread remaining, and then there will simultaneously be the substance of bread and the substance of Christ’s body, which was disproved above: for the substance of Christ’s body is there as long as the species remain. Or it returns with the species not remaining, which is also impossible, because then the substance of bread would be there without its own accidents; unless, perhaps, it is understood that God at the end of the conversion would cause to be there a certain matter which would be the subject of this conversion. But it is better to say that just as in virtue of the consecration, it is miraculously given to the appearance of bread and wine to subsist without a subject and to subsist after the manner of a substance, so also it is miraculously given as a consequence that they act or be acted upon in the same way as the substance of bread and wine would, if they were present. And for this reason those species of bread and wine can nourish and inebriate, just as if the substance of bread and wine were there.
As for the rest there are no changes from the first explanation.
Lecture 5
Institution of the Eucharist
11:23 For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread, [n. 644]
11:24 And giving thanks, broke and said: take, and eat: this is my body, which shall be delivered for you. Do this for the commemoration of me. [n. 649]
644. After rebuking the Corinthians for their unbecoming behavior, when they came together to take the Eucharist, the Apostle now deals with the sacrament itself.
First, he discusses the dignity of this sacrament;
second, he urges the faithful to receive it reverently, at therefore, whosoever shall eat (1 Cor 11:27).
In regard to the first he does two things.
First, he commends the authority of the doctrine he is about to deliver;
second, he presents the doctrine about the dignity of this sacrament, at that the Lord Jesus.
645. In regard to the first he does two things. First, he commends the authority of the doctrine on the part of the author, who is Christ, saying: I have said that it is no longer of interest to eat the Lord’s supper, calling the sacrament of the Eucharist the Lord’s supper, for I have received of the Lord, namely, Christ, who is the author of this doctrine and not any mere man: Paul, an apostle—not from men nor through men but through Jesus Christ (Gal 1:1); it was declared at first by the Lord (Heb 2:3).
Second, he commends the authority of the doctrine on the part of the minister, who is Paul himself, when he adds, that which also I delivered unto you: what I have heard from the Lord of hosts, the God of Israel, I announce to you (Isa 21:10); I learned without guile and I impart without envy (Wis 7:13).
646. Then when he says, that the Lord Jesus, he commends the dignity of this sacrament, describing its institution.
First, he mentions the institution;
second, the time of the institution, at the same night;
third, the manner of instituting, at took bread.
647. The one who institutes this sacrament is Christ. Hence he says, that the Lord Jesus, for it was stated above, when the sacrament of baptism was discussed, that Christ has in the sacraments the excellence of power, to which pertain four things: first, that his virtue and merit operate in the sacraments; second, that the sacraments are sanctified in his name; third, that he can produce the effect of a sacrament without the sacrament; fourth, the institution of a new sacrament (C. 1, L. 2).
Yet it was especially suitable that he institute in his own person this sacrament, in which his body and blood are communicated. Hence he himself says: the bread that I shall give is my flesh for the life of the world (John 6:52).
648. Then when he says, the same night in which he was betrayed, he describes the time of the institution of this sacrament. It was fitting to do this: first, as to the quality of the time. For it was night. For the soul is enlightened by virtue of this sacrament. Hence it is said that Jonathon put forth the tip of his staff and dipped it in the honeycomb and put his hand to his mouth, and his eyes became bright (1 Sam 14:27); on which account it is said: the night is as bright as the day (Ps 139:12).
Second, as to the negotiations carried on at that time, namely, it was when he was delivered over to the passion, by which he passed to the Father that he instituted this sacrament, which is a memorial of the passion: come here, stranger, and prepare the table, and if you have anything at hand, let me have it to eat (Sir 29:26).
649. Then when he says, took bread, he shows the manner of the institution.
First, he relates what Christ said and did in instituting this sacrament;
second, he explains, at for as often as you shall eat (1 Cor 11:26).
In regard to the first he does two things.
First, he deals with the institution of this sacrament as to the body of Christ;
second, as to his blood, at in like manner also the chalice (1 Cor 11:25).
650. In regard to the first, before explaining the text one must first consider the need for instituting this sacrament.
So it should be noted that the sacraments were instituted on account of a need in the spiritual life. And because bodily things are likenesses of spiritual things, it is fitting that the sacrament be proportionate to things which are necessary to bodily life, in which generation comes first, to which baptism is proportionate and through which one is reborn into the spiritual life.
Second, for bodily life is required growth, by which one is brought to perfect size and power. To this is proportionate the sacrament of confirmation, in which the Holy Spirit is given for strength.
Third, for the spiritual life is required food, by which man’s body is sustained, and likewise the spiritual life is fed by the sacrament of the Eucharist: he makes me lie down in green pastures. He leads me beside still waters (Ps 23:2).
651. It should be known that the cause of generation is not joined according to its substance to the one generated, but only according to its power; but food is joined according to its substance to the fed. Hence in the sacrament of baptism, by which Christ regenerates us to salvation, it is not Christ according to his substance but only according to his power. But in the sacrament of this Eucharist, which is spiritual food, Christ is there according to his substance.
652. He is contained under another appearance for three reasons: first, indeed, it would be horrifying for the faithful to receive this sacrament, if they ate the flesh of a man under its ordinary appearance and drank his blood; second, so that it would not be a source of derision to unbelievers; third, in order that the merit of faith grow, which consists in believing something not seen.
653. This sacrament is presented under two species for three reasons: first, indeed, on account of its perfection, because, since it is spiritual refreshment, it ought to be spiritual food and spiritual drink. For even bodily refreshment is not complete without food and drink. Hence he also says above: and did all eat the same spiritual food: and all drank the same spiritual drink (1 Cor 10:3–4).
Second, on account of its signification. For it is the memorial of the Lord’s passion, through which the blood of Christ was separated from his body; that is why in this sacrament the blood is offered separately from the body.
Third, on account of the salutary effect of this sacrament, for it avails for the health of the body, and so the body is offered; and it avails for the health of the soul, and so the blood is offered. For the soul is in the blood (Lev 17:11).
654. This sacrament is offered specifically under the appearance of bread and wine: first of all, because men generally use bread and wine for their refreshment. Therefore, these are used in this sacrament, as water in baptism. Second, on account of the power of this sacrament: for bread strengthens the heart of man, but wine gladdens it.
Third, because the bread, which is made up of many grains, and the wine, which is made from many grapes, signify the unity of the Church, which is made up of many believers. Furthermore, this Eucharist is especially the sacrament of unity and charity, as Augustine says.
655. Having seen these matters relating to the explanation of the text:
first, what Christ did must be explained;
second, what he said, at and said.
656. But he does three things: the first is designated when he says, took bread. Two things can be signified by this: first, that he voluntarily accepted the passion, of which this sacrament is the memorial: he was offered up because he willed it (Isa 53:5). Second, that he received from the Father the power of completing this sacrament: all things have been handed over to me by my Father (Matt 11:27).
He touches on the second, when he says, and giving thanks. In which is given to us an example of giving thanks for all that is given to us by God: in all things give thanks (1 Thess 5:18).
He touches on the third, when he says, broke: share your bread with the hungry (Isa 58:7).
657. But this seems contrary to the practice of the Church, according to which the body of Christ is first consecrated and then broken, whereas here it is said that he first broke it and then said the words of consecration.
For this reason, some have said that Christ first consecrated with other words and later said the words with which we consecrate. But this cannot be, because the priest, while he is consecrating, does not pronounce those words as from his own person, but as from the person of Christ consecrating. Hence it is clear that Christ consecrated with the same words with which we consecrate.
Therefore, it should be noted that what is said here, and said, is not to be taken successively, as though Christ took bread and giving thanks broke it, and later said the words which follow; rather, they are taken concomitantly, namely, that while he took bread, giving thanks he broke it and said. Therefore with Matthew it should be stated that Jesus took bread and blessed and broke (Matt 26:26). The Apostle here did not care to mention about the blessing, understanding that the blessing was nothing else than what the Lord said, this is my body.
658. Then when he says, and said, he shows what Christ said when instituting this sacrament.
First, he enjoined the use of the sacrament;
second, he expressed the truth of the sacrament;
third, he taught the mystery.
659. He enjoined the use of the sacrament, saying, take. As if not from any human power or merit is it proper for you to use this sacrament, but from an eminent gift of God: you gave your people the food of angels (Wis 16:20); what do you have that you have not received? (1 Cor 4:7).
And he determines the kind of use when he says, and eat: unless you eat the flesh of the Son of man (John 6:54); if the men of my tent have not said: who will give of his flesh that we may be filled? (Job 31:31).
660. It should be noted, however, that these words are not from the form of consecration.