Dist. 12, Part 2, Art. 1, Q. 1
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/12/q/bon-sent-IV-d12-p2-a1-q1
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### Article I. *On the efficacy of this Sacrament.*
### Question I. *Whether this Sacrament has efficacy in every just man.*

For the understanding of this part, according to the two things which the Master here determines, two matters are principally asked. First, it is asked concerning the efficacy of this Sacrament. Second, it is asked concerning [its] frequentation. Concerning the first, three matters are asked. — First, it is asked whether this Sacrament has efficacy in every just man. Second, whether it has efficacy in any sinner, namely one existing in mortal sin. Third, it is asked concerning the efficacy itself in itself.

Concerning the first it is shown that it has efficacy in every just man:

1. Because a Sacrament has efficacy unless it has an obstacle; but in no just man does it have an obstacle: therefore in every [just man] it has efficacy.

2. Likewise, sacramental eating, when it is joined to spiritual [eating], always has efficacy; but it is always joined to spiritual [eating] in a just man, because "to eat spiritually is to abide in him," as Augustine says; but every just man abides in him: therefore etc.

3. Likewise, Damascene says that "the flesh of Christ is like a burning coal"; but one having bodily sense is always warmed by contact with a material coal: therefore likewise one having spiritual sense [is warmed] by contact with a spiritual coal. But every just man has spiritual sense: therefore etc.

Likewise, if anything is required beyond charity in the recipient, it is asked what that is, and what [things] and how many.

**On the contrary:**
1. Baptism has no efficacy in an adult unless he prepares himself: therefore by a like reasoning neither does this Sacrament have efficacy in a just man unless he prepares himself; and to this makes the word of blessed Paul, First to the Corinthians, the eleventh [chapter]: *But let a man prove himself.*

2. Likewise, it is possible that a just man have a conscience [accusing him] that he has gravely sinned or is in grave sin, because frequently a venial sin committed is reckoned mortal by the perfect, yet on account of this he does not fall from justice; but if such a one approaches, he approaches unworthily, and such a one does not receive efficacy: therefore etc.

3. Likewise, the efficacy of this Sacrament consists in the blotting out of venial [sins] and the increase of the virtues; but venial [sins] are not remitted unless a man prepares himself by contrition, since they were committed by our own act; likewise neither are the virtues increased: therefore it does not have efficacy in every just man.

> **Conclusion.** The Eucharist has no efficacy except in one approaching worthily and prepared in the due manner.

**I respond:** It must be said that this Sacrament has no efficacy in anyone except in one approaching worthily; and to approach worthily consists in this, that a man prepare himself as he ought. — For to receive so great a Sacrament as another food is received is neither fitting nor fruitful; and because in this Sacrament the divine Majesty is present, and the highest

charity is expressed: therefore it ought to be received with honor and devotion. And because so noble a guest is not received with honor and devotion in an unclean lodging; it is necessary that a man prepare a lodging for God by his self-examination. And because he does not prepare a lodging for a guest unless he knows him; it is necessary that he discern this food from others. — Therefore, in order that this Sacrament may have efficacy in someone, first it behooves [him] to discern this food from others by faith; second, to prepare the lodging by examination of himself; third, to receive [him] into the prepared lodging with honor and devotion. — And the first and second we have from the Apostle, First to the Corinthians, the eleventh [chapter], the second there: *Let a man prove himself*; the first there: *Not discerning the body of the Lord*; of the third we have an example in Zachaeus. And because many receive this Sacrament who do not duly prepare themselves; therefore many are weak and sick, and many sleep.

To that which is asked, whether a just man receives efficacy; it must be said that if he duly prepares himself, he receives [it]; otherwise, if from a certain sluggishness, or from distraction, he does not duly prepare himself, he carries away either no efficacy or little, although he does not incur mortal offense.

1. To that which is objected concerning the obstacle, it must be said that for that Sacrament the cooperation of free choice is required; and therefore *omission* is an obstacle, not only sin, but also anxiety or distraction.

2. To that which is objected, that he eats spiritually; it must be said that a just man does not always eat spiritually, as for instance when he sleeps, or when he is distracted by extrinsic thoughts; but he then eats spiritually when he is moved by a movement of faith and charity, because then he chews and is incorporated; and therefore, if he is negligent, he does not carry away the effect.

3. To that which is objected concerning the burning coal, it must be said that it operates upon the sense by reason of the organ; but if it were to operate upon the sense by reason of itself, then the sense occupied about something else would neither feel nor be warmed. Now an example of this is in sight, when someone sleeps, or is occupied elsewhere. If, then, the sense of our mind wishes to be inflamed by this coal, it is necessary for it to be turned and directed to it; and it ought to be turned to it as to a living memorial of the passion. — For we have a threefold memorial of the passion, namely in writing, in word, and in the Sacrament. In writing, as when the passion is described or narrated through Scripture, or when it is expressed by images; and this memorial is as it were dead, and has to be brought to the sight, which apprehends more from afar. — In word, namely when someone narrates the passion of Christ in words; and that is partly living, partly dead. It is living in the heart of good preachers, but dead in the heart of the lukewarm and the wicked; or living in the heart and thought, not living in the voice; and this is to the hearing, but hearing does not so apprehend from afar. — But in the Sacrament there is a memorial, since the very body of Christ is signified and contained under the species of bread, and the blood under the species of wine; and this is a living memorial, because Christ himself offers himself there, presenting to us the body which was slain for us, and the blood which was poured out for us; and this is to the taste, which apprehends from close at hand, so that now we may be mindful not as by speculation, but by a certain experience of his passion.

If, then, the passion described, and still more fervently preached, kindles our affection; much more ought it, expressed in this Sacrament, to inflame and affect [us]. And this it does without doubt, if one has sense and turns it to this Sacrament. He, then, is the one who carries away efficacy from this Sacrament, who turns himself [to it]; he truly hears the Mass, not he who only says or hears the words without devotion, but he who turns the whole intention of his mind to this memorial.