ffect.

_On the contrary,_ Damascene says (De Fide Orth. iv): "The fire of
that desire which is within us, being kindled by the burning coal,"
i.e. this sacrament, "will consume our sins, and enlighten our
hearts, so that we shall be inflamed and made godlike." But the fire
of our desire or love is hindered by venial sins, which hinder the
fervor of charity, as was shown in the Second Part (I-II, Q. 81, A.
4; II-II, Q. 24, A. 10). Therefore venial sins hinder the effect of
this sacrament.

_I answer that,_ Venial sins can be taken in two ways: first of all
as past, secondly as in the act of being committed. Venial sins taken
in the first way do not in any way hinder the effect of this
sacrament. For it can come to pass that after many venial sins a man
may approach devoutly to this sacrament and fully secure its effect.
Considered in the second way venial sins do not utterly hinder the
effect of this sacrament, but merely in part. For, it has been stated
above (A. 1), that the effect of this sacrament is not only the
obtaining of habitual grace or charity, but also a certain actual
refreshment of spiritual sweetness: which is indeed hindered if
anyone approach to this sacrament with mind distracted through venial
sins; but the increase of habitual grace or of charity is not taken
away.

Reply Obj. 1: He that approaches this sacrament with actual venial
sin, eats spiritually indeed, in habit but not in act: and therefore
he shares in the habitual effect of the sacrament, but not in its
actual effect.

Reply Obj. 2: Baptism is not ordained, as this sacrament is, for the
fervor of charity as its actual effect. Because Baptism is spiritual
regeneration, through which the first perfection is acquired, which
is a habit or form; but this sacrament is spiritual eating, which has
actual delight.

Reply Obj. 3: This argument deals with past venial sins, which are
taken away by this sacrament.
_______________________

QUESTION 80

OF THE USE OR RECEIVING OF THIS SACRAMENT IN GENERAL
(In Twelve Articles)

We have now to consider the use or receiving of this sacrament, first
of all in general; secondly, how Christ used this sacrament.

Under the first heading there are twelve points of inquiry:

(1) Whether there are two ways of eating this sacrament, namely,
sacramentally and spiritually?

(2) Whether it belongs to man alone to eat this sacrament spiritually?

(3) Whether it belongs to the just man only to eat it