ticum," because it
supplies the way of winning thither. And in this respect it is also
called the "Eucharist," that is, "good grace," because "the grace of
God is life everlasting" (Rom. 6:23); or because it really contains
Christ, Who is "full of grace."

In Greek, moreover, it is called _Metalepsis_, i.e. "Assumption,"
because, as Damascene says (De Fide Orth. iv), "we thereby assume the
Godhead of the Son."

Reply Obj. 1: There is nothing to hinder the same thing from being
called by several names, according to its various properties or
effects.

Reply Obj. 2: What is common to all the sacraments is attributed
antonomastically to this one on account of its excellence.

Reply Obj. 3: This sacrament is called a "Sacrifice" inasmuch as it
represents the Passion of Christ; but it is termed a "Host" inasmuch
as it contains Christ, Who is "a host (Douay: 'sacrifice') . . . of
sweetness" (Eph. 5:2).
_______________________

FIFTH ARTICLE [III, Q. 73, Art. 5]

Whether the Institution of This Sacrament Was Appropriate?

Objection 1: It seems that the institution of this sacrament was not
appropriate, because as the Philosopher says (De Gener. ii): "We are
nourished by the things from whence we spring." But by Baptism, which
is spiritual regeneration, we receive our spiritual being, as
Dionysius says (Eccl. Hier. ii). Therefore we are also nourished by
Baptism. Consequently there was no need to institute this sacrament
as spiritual nourishment.

Obj. 2: Further, men are united with Christ through this sacrament as
the members with the head. But Christ is the Head of all men, even of
those who have existed from the beginning of the world, as stated
above (Q. 8, AA. 3, 6). Therefore the institution of this sacrament
should not have been postponed till the Lord's supper.

Obj. 3: Further, this sacrament is called the memorial of our Lord's
Passion, according to Matt. 26 (Luke 22:19): "Do this for a
commemoration of Me." But a commemoration is of things past.
Therefore, this sacrament should not have been instituted before
Christ's Passion.

Obj. 4: Further, a man is prepared by Baptism for the Eucharist,
which ought to be given only to the baptized. But Baptism was
instituted by Christ after His Passion and Resurrection, as is
evident from Matt. 28:19. Therefore, this sacrament was not suitably
instituted before Christ's Passion.

_On the contrary,_ This sacrament was instituted by Christ, of Whom
it is said (Mk.