ce admit us
to glory, but bestows on us the power of coming unto glory. And
therefore it is called "Viaticum," a figure whereof we read in 3
Kings 19:8: "Elias ate and drank, and walked in the strength of that
food forty days and forty nights unto the mount of God, Horeb."

Reply Obj. 2: Just as Christ's Passion has not its effect in them who
are not disposed towards it as they should be, so also they do not
come to glory through this sacrament who receive it unworthily. Hence
Augustine (Tract. xxvi in Joan.), expounding the same passage,
observes: "The sacrament is one thing, the power of the sacrament
another. Many receive it from the altar . . . and by receiving" . . .
die . . . Eat, then, spiritually the heavenly "bread, bring innocence
to the altar." It is no wonder, then, if those who do not keep
innocence, do not secure the effect of this sacrament.

Reply Obj. 3: That Christ is received under another species belongs
to the nature of a sacrament, which acts instrumentally. But there is
nothing to prevent an instrumental cause from producing a more mighty
effect, as is evident from what was said above (Q. 77, A. 3, ad 3).
_______________________

THIRD ARTICLE [III, Q. 79, Art. 3]

Whether the Forgiveness of Mortal Sin Is an Effect of This Sacrament?

Objection 1: It seems that the forgiveness of mortal sin is an effect
of this sacrament. For it is said in one of the Collects
(Postcommunion, Pro vivis et defunctis): "May this sacrament be a
cleansing from crimes." But mortal sins are called crimes. Therefore
mortal sins are blotted out by this sacrament.

Obj. 2: Further, this sacrament, like Baptism, works by the power of
Christ's Passion. But mortal sins are forgiven by Baptism, as stated
above (Q. 69, A. 1). Therefore they are forgiven likewise by this
sacrament, especially since in the form of this sacrament it is said:
"Which shall be shed for many unto the forgiveness of sins."

Obj. 3: Further, grace is bestowed through this sacrament, as stated
above (A. 1). But by grace a man is justified from mortal sins,
according to Rom. 3:24: "Being justified freely by His grace."
Therefore mortal sins are forgiven by this sacrament.

_On the contrary,_ It is written (1 Cor. 11:29): "He that eateth and
drinketh unworthily, eateth and drinketh judgment to himself": and a
gloss of the same passage makes the following commentary: "He eats
and drinks unworthily who is in the state of sin, or who handles (the
sac