Whether This Change Is Wrought Instantaneously?
Objection 1: It seems that this change is not wrought
instantaneously, but successively. For in this change there is first
the substance of bread, and afterwards the substance of Christ's
body. Neither, then, is in the same instant, but in two instants. But
there is a mid-time between every two instants. Therefore this change
must take place according to the succession of time, which is between
the last instant in which the bread is there, and the first instant
in which the body of Christ is present.
Obj. 2: Further, in every change something is _in becoming_ and
something is _in being._ But these two things do not exist at the one
time for, what is _in becoming,_ is not yet, whereas what is _in
being,_ already is. Consequently, there is a before and an after in
such change: and so necessarily the change cannot be instantaneous,
but successive.
Obj. 3: Further, Ambrose says (De Sacram. iv) that this sacrament "is
made by the words of Christ." But Christ's words are pronounced
successively. Therefore the change takes place successively.
_On the contrary,_ This change is effected by a power which is
infinite, to which it belongs to operate in an instant.
_I answer that,_ A change may be instantaneous from a threefold
reason. First on the part of the form, which is the terminus of the
change. For, if it be a form that receives more and less, it is
acquired by its subject successively, such as health; and therefore
because a substantial form does not receive more and less, it follows
that its introduction into matter is instantaneous.
Secondly on the part of the subject, which sometimes is prepared
successively for receiving the form; thus water is heated
successively. When, however, the subject itself is in the ultimate
disposition for receiving the form, it receives it suddenly, as a
transparent body is illuminated suddenly. Thirdly on the part of the
agent, which possesses infinite power: wherefore it can instantly
dispose the matter for the form. Thus it is written (Mk. 7:34) that
when Christ had said, "'Ephpheta,' which is 'Be thou opened,'
immediately his ears were opened, and the string of his tongue was
loosed."
For these three reasons this conversion is instantaneous. First,
because the substance of Christ's body which is the term of this
conversion, does not receive more or less. Secondly, because in this
conversion there is no subject to be disposed successively. Thirdly,
because it is effected by God's infinite power.
Reply Obj. 1: Some [*Cf. Albert the Great, Sent. iv, D, 11; St.
Bonaventure, Sent., iv, D, 11] do not grant simply that there is a
mid-time between every two instants. For they say that this is true
of two instants referring to the same movement, but not if they refer
to different things. Hence between the instant that marks the close
of rest, and another which marks the beginning of movement, there is
no mid-time. But in this they are mistaken, because the unity of time
and of instant, or even their plurality, is not taken according to
movements of any sort, but according to the first movement of the
heavens, which is the measure of all movement and rest.
Accordingly others grant this of the time which measures movement
depending on the movement of the heavens. But there are some
movements which are not dependent on the movement of the heavens, nor
measured by it, as was said in the First Part (Q. 53, A. 3)
concerning the movements of the angels. Hence between two instants
responding to those movements there is no mid-time. But this is not
to the point, because although the change in question has no relation
of itself to the movement of the heavens, still it follows the
pronouncing of the words, which (pronouncing) must necessarily be
measured by the movement of the heavens. And therefore there must of
necessity be a mid-time between every two signate instants in
connection with that change.
Some say therefore that the instant in which the bread was last, and
the instant in which the body of Christ is first, are indeed two in
comparison with the things measured, but are one comparatively to the
time measuring; as when two lines touch, there are two points on the
part of the two lines, but one point on the part of the place
containing them. But here there is no likeness, because instant and
time is not the intrinsic measure of particular movements, as a line
and point are of a body, but only the extrinsic measure, as place is
to bodies.
Hence others say that it is the same instant in fact, but another
according to reason. But according to this it would follow that
things really opposite would exist together; for diversity of reason
does not change a thing objectively.
And therefore it must be said that this change, as stated above, is
wrought by Christ's words which are spoken by the priest, so that the
last instant of pronouncing the words is the first instant in which
Christ's body is in the sacrament; and that the substance of the
bread is there during the whole preceding time. Of this time no
instant is to be taken as proximately preceding the last one, because
time is not made up of successive instants, as is proved in _Phys._
vi. And therefore a first instant can be assigned in which Christ's
body is present; but a last instant cannot be assigned in which the
substance of bread is there, but a last time can be assigned. And the
same holds good in natural changes, as is evident from the
Philosopher (Phys. viii).
Reply Obj. 2: In instantaneous changes a thing is "in becoming," and
is "in being" simultaneously; just as becoming illuminated and to be
actually illuminated are simultaneous: for in such, a thing is said
to be "in being" according as it now is; but to be "in becoming,"
according as it was not before.
Reply Obj. 3: As stated above (ad 1), this change comes about in the
last instant of the pronouncing of the words. For then the meaning of
the words is finished, which meaning is efficacious in the forms of
the sacraments. And therefore it does not follow that this change is
successive.
_______________________