ffect except in those who are united
with this sacrament through faith and charity. Hence Augustine says
to Renatus (De Anima et ejus origine i): "Who may offer Christ's body
except for them who are Christ's members?" Hence in the Canon of the
Mass no prayer is made for them who are outside the pale of the
Church. But it benefits them who are members, more or less, according
to the measure of their devotion.

Reply Obj. 3: Receiving is of the very nature of the sacrament, but
offering belongs to the nature of sacrifice: consequently, when one
or even several receive the body of Christ, no help accrues to
others. In like fashion even when the priest consecrates several
hosts in one mass, the effect of this sacrament is not increased,
since there is only one sacrifice; because there is no more power in
several hosts than in one, since there is only one Christ present
under all the hosts and under one. Hence, neither will any one
receive greater effect from the sacrament by taking many consecrated
hosts in one mass. But the oblation of the sacrifice is multiplied in
several masses, and therefore the effect of the sacrifice and of the
sacrament is multiplied.
_______________________

EIGHTH ARTICLE [III, Q. 79, Art. 8]

Whether the Effect of This Sacrament Is Hindered by Venial Sin?

Objection 1: It seems that the effect of this sacrament is not
hindered by venial sin. For Augustine (Tract. xxvi in Joan.),
commenting on John 6:52, "If any man eat of this bread," etc., says:
"Eat the heavenly bread spiritually; bring innocence to the altar;
your sins, though they be daily, let them not be deadly." From this
it is evident that venial sins, which are called daily sins, do not
prevent spiritual eating. But they who eat spiritually, receive the
effect of this sacrament. Therefore, venial sins do not hinder the
effect of this sacrament.

Obj. 2: Further, this sacrament is not less powerful than Baptism.
But, as stated above (Q. 69, AA. 9, 10), only pretense checks the
effect of Baptism, and venial sins do not belong to pretense; because
according to Wis. 1:5: "the Holy Spirit of discipline will flee from
the deceitful," yet He is not put to flight by venial sins. Therefore
neither do venial sins hinder the effect of this sacrament.

Obj. 3: Further, nothing which is removed by the action of any cause,
can hinder the effect of such cause. But venial sins are taken away
by this sacrament. Therefore, they do not hinder its e