s represented by this
sacrament, which is Christ's Passion, as stated above (Q. 74, A. 1;
Q. 76, A. 2, ad 1). And therefore this sacrament works in man the
effect which Christ's Passion wrought in the world. Hence, Chrysostom
says on the words, "Immediately there came out blood and water" (John
19:34): "Since the sacred mysteries derive their origin from thence,
when you draw nigh to the awe-inspiring chalice, so approach as if
you were going to drink from Christ's own side." Hence our Lord
Himself says (Matt. 26:28): "This is My blood . . . which shall be
shed for many unto the remission of sins."

Thirdly, the effect of this sacrament is considered from the way in
which this sacrament is given; for it is given by way of food and
drink. And therefore this sacrament does for the spiritual life all
that material food does for the bodily life, namely, by sustaining,
giving increase, restoring, and giving delight. Accordingly, Ambrose
says (De Sacram. v): "This is the bread of everlasting life, which
supports the substance of our soul." And Chrysostom says (Hom. xlvi
in Joan.): "When we desire it, He lets us feel Him, and eat Him, and
embrace Him." And hence our Lord says (John 6:56): "My flesh is meat
indeed, and My blood is drink indeed."

Fourthly, the effect of this sacrament is considered from the species
under which it is given. Hence Augustine says (Tract. xxvi in Joan.):
"Our Lord betokened His body and blood in things which out of many
units are made into some one whole: for out of many grains is one
thing made," viz. bread; "and many grapes flow into one thing," viz.
wine. And therefore he observes elsewhere (Tract. xxvi in Joan.): "O
sacrament of piety, O sign of unity, O bond of charity!"

And since Christ and His Passion are the cause of grace, and since
spiritual refreshment, and charity cannot be without grace, it is
clear from all that has been set forth that this sacrament bestows
grace.

Reply Obj. 1: This sacrament has of itself the power of bestowing
grace; nor does anyone possess grace before receiving this sacrament
except from some desire thereof; from his own desire, as in the case
of the adult, or from the Church's desire in the case of children, as
stated above (Q. 73, A. 3). Hence it is due to the efficacy of its
power, that even from desire thereof a man procures grace whereby he
is enabled to lead the spiritual life. It remains, then, that when
the sacrament itself is really received, grac