Without entering fully into details as to the nature of a sacrament, it would seem advisable at this point to say some few words on that subject, before treating the Holy Eucharist as one of the Sacraments.
The Penny Catechism tells us a sacrament is an outward sign of inward grace, ordained by Jesus Christ, by which grace is given to our souls. In this definition we find the three essentials of every sacrament, namely:
1. Outward Sign – By this we mean something falling under the cognisance of the senses, giving us a knowledge of something that does not fall upon them. For instance, a natural sign would be smoke issuing from the chimney. As we pass down the street and see this with our eyes, we are reminded of the fire within, which we cannot see. Yet we know it is there, for “where, there is smoke, there is fire.” A footprint on the sands is a natural sign, by which we know someone has passed that way, though no living being be visible at the time when we find it. If on passing by a church we hear the strain of the organ, we are satisfied the organist is there, though hidden from view. A conventional sign is one that men agree upon, as a means of making known some unknown fact or wish. As an example, certain signboards indicate special trades or classes of business. On the battlefield, the bugle sounds in a definite manner, and the troops know at once what definite movements they must execute.
Now, this Outward Sign, which varies in the different Sacraments, consists of two parts, the matter and the form.
a. The Matter is the thing used and the using of it. In Baptism, the matter is water and the pouring of it on the child’s head. In Confirmation, it is chrism and the anointing with it. While in the Holy Eucharist, it is the bread and wine, about to be miraculously changed into the Body and Blood of Christ.
b. The Form consists of the words uttered in effecting the Sacraments. They give life and energy to the matter; for, the mere pouring of water is only a mechanical act, which has no value or meaning, till words accompany and interpret it. “I baptize thee,” etc., are the words that constitute the Form in Baptism. They give vitality and power to the water to effect the cleansing of the soul, as it is poured on the head of the child, with the intention of doing what the Church intends us to do. In the Holy Eucharist, the Form consists of the words of Consecration pronounced over the bread and the wine separately, denoting and effecting the transubstantiation of them both. Thus the outward sign may be described as composite, that is, the material element needs a verbal complement to constitute the sign in its fullness.
2. Inward Grace is the second essential of every Sacrament, and every Sacrament is a channel of God’s grace and help to the souls of those who receive it worthily.
a. Sanctifying Grace makes us pleasing to God; it is like a precious garment thrown over the soul to beautify and enrich it; and if we die in this grace, our salvation is secured. All the Sacraments give, or increase, this grace in the soul, and, if this were the only grace we could receive, one Sacrament would suffice to convey it. But Our Lord instituted seven, thus there must be other graces and spiritual helps to be given, and these we describe as –
b. Sacramental Graces, peculiar gifts of God’s Bounty, according to the end for which each Sacrament is instituted. Thus the Sacramental Grace of Baptism is the cleansing of the soul from original sin, which no other Sacrament can effect, and the bestowing thereby of supernatural life for the first time in the soul. As we shall see ere long, the Sacramental Graces of the Holy Eucharist are very numerous and very precious.
3. Divine Institution, the third essential of all Sacraments. The material thing used in conferring them cannot of itself bestow grace. God alone can give grace, and He alone can fix the means by which it shall be conveyed to the soul. It is of faith that Our Lord has given the matter and the form, in substance at least, of all the Sacraments: the Council of Trent declares this (Sess. VII., De Sacr., Can. i.). His Omnipotence could alone impart to a drop of water the power of blotting out sin from the soul, or give to certain words, pronounced by the priest, efficacy to convert bread and wine into His own most precious Body and Blood. Thus has He acted in regard to the other Sacraments. In the case of the Holy Eucharist, we shall see this fully, in the chapter treating of Its institution at the Last Supper.
We read in history that some of the Roman emperors, on their accession to the throne, used to throw money to the people. It is said that one of them scattered slips of paper, signed by himself, and representing sums more or less considerable, which the State would pay to the bearer on presentation. The people, not realizing the conventional value of these papers, despised them; but some, well advised, gathered up a large number of them, and became rich in a single day. If man can thus give value to what has no value in itself, how much more can God attach wonderful graces to common and simple elements, as Our Lord has done in the Sacraments!
We can never be sufficiently grateful to Almighty God for His marvellous Bounty in bestowing upon us all the graces and helps we require through life, and that, too, by means so simple and so well within the reach of us all, as are the Sacraments of the Catholic Church. They are fountains, whence we may draw at will the spiritual strength we need, to attain to eternal life; perennial springs, whence flow streams of grace to the soul; inventions of Divine Love, for which we should have the highest esteem and appreciation, for there is nothing greater or more excellent in Religion. The more we study them and understand their power and efficacy, the more shall we desire to receive them frequently and with worthy dispositions. This holds especially true of the one we are considering, the most Divine Sacrament of Holy Eucharist. “You shall draw waters with joy out of the Saviour’s fountains” (Isaiah 12:3).