Whether Christ Is Entire Under Every Part of the Species of the Bread
and Wine?
Objection 1: It seems that Christ is not entire under every part of
the species of bread and wine. Because those species can be divided
infinitely. If therefore Christ be entirely under every part of the
said species, it would follow that He is in this sacrament an
infinite number of times: which is unreasonable; because the infinite
is repugnant not only to nature, but likewise to grace.
Obj. 2: Further, since Christ's is an organic body, it has parts
determinately distant. For a determinate distance of the individual
parts from each other is of the very nature of an organic body, as
that of eye from eye, and eye from ear. But this could not be so, if
Christ were entire under every part of the species; for every part
would have to be under every other part, and so where one part would
be, there another part would be. It cannot be then that the entire
Christ is under every part of the host or of the wine contained in
the chalice.
Obj. 3: Further, Christ's body always retains the true nature of a
body, nor is it ever changed into a spirit. Now it is the nature of a
body for it to be "quantity having position" (Predic. iv). But it
belongs to the nature of this quantity that the various parts exist
in various parts of place. Therefore, apparently it is impossible for
the entire Christ to be under every part of the species.
_On the contrary,_ Augustine says in a sermon (Gregory,
Sacramentarium): "Each receives Christ the Lord, Who is entire under
every morsel, nor is He less in each portion, but bestows Himself
entire under each."
_I answer that,_ As was observed above (A. 1, ad 3), because the
substance of Christ's body is in this sacrament by the power of the
sacrament, while dimensive quantity is there by reason of real
concomitance, consequently Christ's body is in this sacrament
substantively, that is, in the way in which substance is under
dimensions, but not after the manner of dimensions, which means, not
in the way in which the dimensive quantity of a body is under the
dimensive quantity of place.
Now it is evident that the whole nature of a substance is under every
part of the dimensions under which it is contained; just as the
entire nature of air is under every part of air, and the entire
nature of bread under every part of bread; and this indifferently,
whether the dimensions be actually divided (as when the air is
divided or the bread cut), or whether they be actually undivided, but
potentially divisible. And therefore it is manifest that the entire
Christ is under every part of the species of the bread, even while
the host remains entire, and not merely when it is broken, as some
say, giving the example of an image which appears in a mirror, which
appears as one in the unbroken mirror, whereas when the mirror is
broken, there is an image in each part of the broken mirror: for the
comparison is not perfect, because the multiplying of such images
results in the broken mirror on account of the various reflections in
the various parts of the mirror; but here there is only one
consecration, whereby Christ's body is in this sacrament.
Reply Obj. 1: Number follows division, and therefore so long as
quantity remains actually undivided, neither is the substance of any
thing several times under its proper dimensions, nor is Christ's body
several times under the dimensions of the bread; and consequently not
an infinite number of times, but just as many times as it is divided
into parts.
Reply Obj. 2: The determinate distance of parts in an organic body
is based upon its dimensive quantity; but the nature of substance
precedes even dimensive quantity. And since the conversion of the
substance of the bread is terminated at the substance of the body of
Christ, and since according to the manner of substance the body of
Christ is properly and directly in this sacrament; such distance of
parts is indeed in Christ's true body, which, however, is not
compared to this sacrament according to such distance, but according
to the manner of its substance, as stated above (A. 1, ad 3).
Reply Obj. 3: This argument is based on the nature of a body, arising
from dimensive quantity. But it was said above (ad 2) that Christ's
body is compared with this sacrament not by reason of dimensive
quantity, but by reason of its substance, as already stated.
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