Whether the Sacramental Species Can Be Corrupted?
Objection 1: It seems that the sacramental species cannot be
corrupted, because corruption comes of the separation of the form
from the matter. But the matter of the bread does not remain in this
sacrament, as is clear from what was said above (Q. 75, A. 2).
Therefore these species cannot be corrupted.
Obj. 2: Further, no form is corrupted except accidentally, that is,
when its subject is corrupted; hence self-subsisting forms are
incorruptible, as is seen in spiritual substances. But the
sacramental species are forms without a subject. Therefore they
cannot be corrupted.
Obj. 3: Further, if they be corrupted, it will either be naturally or
miraculously. But they cannot be corrupted naturally, because no
subject of corruption can be assigned as remaining after the
corruption has taken place. Neither can they be corrupted
miraculously, because the miracles which occur in this sacrament take
place in virtue of the consecration, whereby the sacramental species
are preserved: and the same thing is not the cause of preservation
and of corruption. Therefore, in no way can the sacramental species
be corrupted.
_On the contrary,_ We perceive by our senses that the consecrated
hosts become putrefied and corrupted.
_I answer that,_ Corruption is "movement from being into non-being"
(Aristotle, _Phys._ v). Now it has been stated (A. 3) that the
sacramental species retain the same being as they had before when the
substance of the bread was present. Consequently, as the being of
those accidents could be corrupted while the substance of the bread
and wine was present, so likewise they can be corrupted now that the
substance has passed away.
But such accidents could have been previously corrupted in two ways:
in one way, of themselves; in another way, accidentally. They could
be corrupted of themselves, as by alteration of the qualities, and
increase or decrease of the quantity, not in the way in which
increase or decrease is found only in animated bodies, such as the
substances of the bread and wine are not, but by addition or
division; for, as is said in _Metaph._ iii, one dimension is
dissolved by division, and two dimensions result; while on the
contrary, by addition, two dimensions become one. And in this way
such accidents can be corrupted manifestly after consecration,
because the dimensive quantity which remains can receive division and
addition; and since it is the subject of sensible qualities, as
stated above (A. 1), it can likewise be the subject of their
alteration, for instance, if the color or the savor of the bread or
wine be altered.
An accident can be corrupted in another way, through the corruption
of its subject, and in this way also they can be corrupted after
consecration; for although the subject does not remain, still the
being which they had in the subject does remain, which being is
proper, and suited to the subject. And therefore such being can be
corrupted by a contrary agent, as the substance of the bread or wine
was subject to corruption, and, moreover, was not corrupted except by
a preceding alteration regarding the accidents.
Nevertheless, a distinction must be made between each of the aforesaid
corruptions; because, when the body and the blood of Christ succeed in
this sacrament to the substance of the bread and wine, if there be
such change on the part of the accidents as would not have sufficed
for the corruption of the bread and wine, then the body and blood of
Christ do not cease to be under this sacrament on account of such
change, whether the change be on the part of the quality, as for
instance, when the color or the savor of the bread or wine is slightly
modified; or on the part of the quantity, as when the bread or the
wine is divided into such parts as to keep in them the nature of bread
or of wine. But if the change be so great that the substance of the
bread or wine would have been corrupted, then Christ's body and blood
do not remain under this sacrament; and this either on the part of the
qualities, as when the color, savor, and other qualities of the bread
and wine are so altered as to be incompatible with the nature of bread
or of wine; or else on the part of the quantity, as, for instance, if
the bread be reduced to fine particles, or the wine divided into such
tiny drops that the species of bread or wine no longer remain.
Reply Obj. 1: Since it belongs essentially to corruption to take away
the being of a thing, in so far as the being of some form is in
matter, it results that by corruption the form is separated from the
matter. But if such being were not in matter, yet like such being as
is in matter, it could be taken away by corruption, even where there
is no matter; as takes place in this sacrament, as is evident from
what was said above.
Reply Obj. 2: Although the sacramental species are forms not in
matter, yet they have the being which they had in matter.
Reply Obj. 3: This corruption of species is not miraculous, but
natural; nevertheless, it presupposes the miracle which is wrought in
the consecration, namely, that those sacramental species retain
without a subject, the same being as they had in a subject; just as a
blind man, to whom sight is given miraculously, sees naturally.
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