Whether in This Sacrament the Substance of the Bread and Wine Remains
After the Consecration?
Objection 1: It seems that the substance of the bread and wine does
remain in this sacrament after the consecration: because Damascene
says (De Fide Orth. iv): "Since it is customary for men to eat bread
and drink wine, God has wedded his Godhead to them, and made them His
body and blood": and further on: "The bread of communication is not
simple bread, but is united to the Godhead." But wedding together
belongs to things actually existing. Therefore the bread and wine are
at the same time, in this sacrament, with the body and the blood of
Christ.
Obj. 2: Further, there ought to be conformity between the sacraments.
But in the other sacraments the substance of the matter remains, like
the substance of water in Baptism, and the substance of chrism in
Confirmation. Therefore the substance of the bread and wine remains
also in this sacrament.
Obj. 3: Further, bread and wine are made use of in this sacrament,
inasmuch as they denote ecclesiastical unity, as "one bread is made
from many grains and wine from many grapes," as Augustine says in his
book on the Creed (Tract. xxvi in Joan.). But this belongs to the
substance of bread and wine. Therefore, the substance of the bread
and wine remains in this sacrament.
_On the contrary,_ Ambrose says (De Sacram. iv): "Although the figure
of the bread and wine be seen, still, after the Consecration, they
are to be believed to be nothing else than the body end blood of
Christ."
_I answer that,_ Some have held that the substance of the bread and
wine remains in this sacrament after the consecration. But this
opinion cannot stand: first of all, because by such an opinion the
truth of this sacrament is destroyed, to which it belongs that
Christ's true body exists in this sacrament; which indeed was not
there before the consecration. Now a thing cannot be in any place,
where it was not previously, except by change of place, or by the
conversion of another thing into itself; just as fire begins anew to
be in some house, either because it is carried thither, or because it
is generated there. Now it is evident that Christ's body does not
begin to be present in this sacrament by local motion. First of all,
because it would follow that it would cease to be in heaven: for what
is moved locally does not come anew to some place unless it quit the
former one. Secondly, because every body moved locally passes through
all intermediary spaces, which cannot be said here. Thirdly, because
it is not possible for one movement of the same body moved locally to
be terminated in different places at the one time, whereas the body
of Christ under this sacrament begins at the one time to be in
several places. And consequently it remains that Christ's body cannot
begin to be anew in this sacrament except by change of the substance
of bread into itself. But what is changed into another thing, no
longer remains after such change. Hence the conclusion is that,
saving the truth of this sacrament, the substance of the bread cannot
remain after the consecration.
Secondly, because this position is contrary to the form of this
sacrament, in which it is said: "This is My body," which would not be
true if the substance of the bread were to remain there; for the
substance of bread never is the body of Christ. Rather should one say
in that case: "Here is My body."
Thirdly, because it would be opposed to the veneration of this
sacrament, if any substance were there, which could not be adored
with adoration of latria.
Fourthly, because it is contrary to the rite of the Church, according
to which it is not lawful to take the body of Christ after bodily
food, while it is nevertheless lawful to take one consecrated host
after another. Hence this opinion is to be avoided as heretical.
Reply Obj. 1: God "wedded His Godhead," i.e. His Divine power, to the
bread and wine, not that these may remain in this sacrament, but in
order that He may make from them His body and blood.
Reply Obj. 2: Christ is not really present in the other sacraments,
as in this; and therefore the substance of the matter remains in the
other sacraments, but not in this.
Reply Obj. 3: The species which remain in this sacrament, as shall be
said later (A. 5), suffice for its signification; because the nature
of the substance is known by its accidents.
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