fect in union with Christ Who suffered. Hence, as
Baptism is called the sacrament of Faith, which is the foundation of
the spiritual life, so the Eucharist is termed the sacrament of
Charity, which is "the bond of perfection" (Col. 3:14).
_______________________

FOURTH ARTICLE [III, Q. 73, Art. 4]

Whether This Sacrament Is Suitably Called by Various Names?

Objection 1: It seems that this sacrament is not suitably called by
various names. For names should correspond with things. But this
sacrament is one, as stated above (A. 2). Therefore, it ought not to
be called by various names.

Obj. 2: Further, a species is not properly denominated by what is
common to the whole genus. But the Eucharist is a sacrament of the
New Law; and it is common to all the sacraments for grace to be
conferred by them, which the name "Eucharist" denotes, for it is the
same thing as "good grace." Furthermore, all the sacraments bring us
help on our journey through this present life, which is the notion
conveyed by "Viaticum." Again something sacred is done in all the
sacraments, which belongs to the notion of "Sacrifice"; and the
faithful intercommunicate through all the sacraments, which this
Greek word _Synaxis_ and the Latin _Communio_ express. Therefore,
these names are not suitably adapted to this sacrament.

Obj. 3: Further, a host [*From Latin _hostia,_ a victim] seems to be
the same as a sacrifice. Therefore, as it is not properly called a
sacrifice, so neither is it properly termed a "Host."

_On the contrary,_ is the use of these expressions by the faithful.

_I answer that,_ This sacrament has a threefold significance. One
with regard to the past, inasmuch as it is commemorative of our
Lord's Passion, which was a true sacrifice, as stated above (Q. 48,
A. 3), and in this respect it is called a "Sacrifice."

With regard to the present it has another meaning, namely, that of
Ecclesiastical unity, in which men are aggregated through this
Sacrament; and in this respect it is called "Communion" or _Synaxis_.
For Damascene says (De Fide Orth. iv) that "it is called Communion
because we communicate with Christ through it, both because we
partake of His flesh and Godhead, and because we communicate with and
are united to one another through it."

With regard to the future it has a third meaning, inasmuch as this
sacrament foreshadows the Divine fruition, which shall come to pass
in heaven; and according to this it is called "Via