e is increased, and the
spiritual life perfected: yet in different fashion from the sacrament
of Confirmation, in which grace is increased and perfected for
resisting the outward assaults of Christ's enemies. But by this
sacrament grace receives increase, and the spiritual life is
perfected, so that man may stand perfect in himself by union with God.

Reply Obj. 2: This sacrament confers grace spiritually together with
the virtue of charity. Hence Damascene (De Fide Orth. iv) compares
this sacrament to the burning coal which Isaias saw (Isa. 6:6): "For
a live ember is not simply wood, but wood united to fire; so also the
bread of communion is not simple bread but bread united with the
Godhead." But as Gregory observes in a Homily for Pentecost, "God's
love is never idle; for, wherever it is it does great works." And
consequently through this sacrament, as far as its power is
concerned, not only is the habit of grace and of virtue bestowed, but
it is furthermore aroused to act, according to 2 Cor. 5:14: "The
charity of Christ presseth us." Hence it is that the soul is
spiritually nourished through the power of this sacrament, by being
spiritually gladdened, and as it were inebriated with the sweetness
of the Divine goodness, according to Cant 5:1: "Eat, O friends, and
drink, and be inebriated, my dearly beloved."

Reply Obj. 3: Because the sacraments operate according to the
similitude by which they signify, therefore by way of assimilation it
is said that in this sacrament "the body is offered for the salvation
of the body, and the blood for the salvation of the soul," although
each works for the salvation of both, since the entire Christ is
under each, as stated above (Q. 76, A. 2). And although the body is
not the immediate subject of grace, still the effect of grace flows
into the body while in the present life we present "our [Vulg.:
'your'] members" as "instruments of justice unto God" (Rom. 6:13),
and in the life to come our body will share in the incorruption and
the glory of the soul.
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SECOND ARTICLE [III, Q. 79, Art. 2]

Whether the Attaining of Glory Is an Effect of This Sacrament?

Objection 1: It seems that the attaining of glory is not an effect of
this sacrament. For an effect is proportioned to its cause. But this
sacrament belongs to "wayfarers" (_viatoribus_), and hence it is
termed "Viaticum." Since, then, wayfarers are not yet capable of
glory, it seems that this sacrame