urity of the must. But in case of necessity it may be done: for it
is said by the same Pope Julius, in the passage quoted in the
argument: "If necessary, let the grape be pressed into the chalice."
_______________________

SIXTH ARTICLE [III, Q. 74, Art. 6]

Whether Water Should Be Mixed with the Wine?

Objection 1: It seems that water ought not to be mixed with the wine,
since Christ's sacrifice was foreshadowed by that of Melchisedech,
who (Gen. 14:18) is related to have offered up bread and wine only.
Consequently it seems that water should not be added in this
sacrament.

Obj. 2: Further, the various sacraments have their respective
matters. But water is the matter of Baptism. Therefore it should not
be employed as the matter of this sacrament.

Obj. 3: Further, bread and wine are the matter of this sacrament. But
nothing is added to the bread. Therefore neither should anything be
added to the wine.

_On the contrary,_ Pope Alexander I writes (Ep. 1 ad omnes orth.):
"In the sacramental oblations which in mass are offered to the Lord,
only bread and wine mixed with water are to be offered in sacrifice."

_I answer that,_ Water ought to be mingled with the wine which is
offered in this sacrament. First of all on account of its
institution: for it is believed with probability that our Lord
instituted this sacrament in wine tempered with water according to
the custom of that country: hence it is written (Prov. 9:5): "Drink
the wine which I have mixed for you." Secondly, because it harmonizes
with the representation of our Lord's Passion: hence Pope Alexander I
says (Ep. 1 ad omnes orth.): "In the Lord's chalice neither wine only
nor water only ought to be offered, but both mixed because we read
that both flowed from His side in the Passion." Thirdly, because this
is adapted for signifying the effect of this sacrament, since as Pope
Julius says (Concil. Bracarens iii, Can. 1): "We see that the people
are signified by the water, but Christ's blood by the wine. Therefore
when water is mixed with the wine in the chalice, the people is made
one with Christ." Fourthly, because this is appropriate to the fourth
effect of this sacrament, which is the entering into everlasting
life: hence Ambrose says (De Sacram. v): "The water flows into the
chalice, and springs forth unto everlasting life."

Reply Obj. 1: As Ambrose says (De Sacram. v), just as Christ's
sacrifice is denoted by the offering of Melchisedech, so likewis