Whether Anything Can Be Generated from the Sacramental Species?
Objection 1: It seems that nothing can be generated from the
sacramental species: because, whatever is generated, is generated out
of some matter: for nothing is generated out of nothing, although by
creation something is made out of nothing. But there is no matter
underlying the sacramental species except that of Christ's body, and
that body is incorruptible. Therefore it seems that nothing can be
generated from the sacramental species.
Obj. 2: Further, things which are not of the same genus cannot spring
from one another: thus a line is not made of whiteness. But accident
and substance differ generically. Therefore, since the sacramental
species are accidents, it seems that no substance can be generated
from them.
Obj. 3: Further, if any corporeal substance be generated from them,
such substance will not be without accident. Therefore, if any
corporeal substance be generated from the sacramental species, then
substance and accident would be generated from accident, namely, two
things from one, which is impossible. Consequently, it is impossible
for any corporeal substance to be generated out of the sacramental
species.
_On the contrary,_ The senses are witness that something is generated
out of the sacramental species, either ashes, if they be burned,
worms if they putrefy, or dust if they be crushed.
_I answer that,_ Since "the corruption of one thing is the generation
of another" (De Gener. i), something must be generated necessarily
from the sacramental species if they be corrupted, as stated above
(A. 4); for they are not corrupted in such a way that they disappear
altogether, as if reduced to nothing; on the contrary, something
sensible manifestly succeeds to them.
Nevertheless, it is difficult to see how anything can be generated
from them. For it is quite evident that nothing is generated out of
the body and blood of Christ which are truly there, because these are
incorruptible. But if the substance, or even the matter, of the bread
and wine were to remain in this sacrament, then, as some have
maintained, it would be easy to account for this sensible object
which succeeds to them. But that supposition is false, as was stated
above (Q. 75, AA. 2, 4, 8).
Hence it is that others have said that the things generated have not
sprung from the sacramental species, but from the surrounding
atmosphere. But this can be shown in many ways to be impossible. In
the first place, because when a thing is generated from another, the
latter at first appears changed and corrupted; whereas no alteration
or corruption appeared previously in the adjacent atmosphere; hence
the worms or ashes are not generated therefrom. Secondly, because the
nature of the atmosphere is not such as to permit of such things
being generated by such alterations. Thirdly, because it is possible
for many consecrated hosts to be burned or putrefied; nor would it be
possible for an earthen body, large enough to be generated from the
atmosphere, unless a great and, in fact, exceedingly sensible
condensation of the atmosphere took place. Fourthly, because the same
thing can happen to the solid bodies surrounding them, such as iron
or stone, which remain entire after the generation of the aforesaid
things. Hence this opinion cannot stand, because it is opposed to
what is manifest to our senses.
And therefore others have said that the substance of the bread and
wine returns during the corruption of the species, and so from the
returning substance of the bread and wine, ashes or worms or
something of the kind are generated. But this explanation seems an
impossible one. First of all, because if the substance of the bread
and wine be converted into the body and blood of Christ, as was shown
above (Q. 75, AA. 2, 4), the substance of the bread and wine cannot
return, except the body and blood of Christ be again changed back
into the substance of bread and wine, which is impossible: thus if
air be turned into fire, the air cannot return without the fire being
again changed into air. But if the substance of bread or wine be
annihilated, it cannot return again, because what lapses into nothing
does not return numerically the same. Unless perchance it be said
that the said substance returns, because God creates anew another new
substance to replace the first. Secondly, this seems to be
impossible, because no time can be assigned when the substance of the
bread returns. For, from what was said above (A. 4; Q. 76, A. 6, ad
3), it is evident that while the species of the bread and wine
remain, there remain also the body and blood of Christ, which are not
present together with the substance of the bread and wine in this
sacrament, according to what was stated above (Q. 75, A. 2). Hence
the substance of the bread and wine cannot return while the
sacramental species remain; nor, again, when these species pass away;
because then the substance of the bread and wine would be without
their proper accidents, which is impossible. Unless perchance it be
said that in the last instant of the corruption of the species there
returns (not, indeed, the substance of bread and wine, because it is
in that very instant that they have the being of the substance
generated from the species, but) the matter of the bread and wine;
which, matter, properly speaking, would be more correctly described
as created anew, than as returning. And in this sense the aforesaid
position might be held.
However, since it does not seem reasonable to say that anything takes
place miraculously in this sacrament, except in virtue of the
consecration itself, which does not imply either creation or return
of matter, it seems better to say that in the actual consecration it
is miraculously bestowed on the dimensive quantity of the bread and
wine to be the subject of subsequent forms. Now this is proper to
matter; and therefore as a consequence everything which goes with
matter is bestowed on dimensive quantity; and therefore everything
which could be generated from the matter of bread or wine, if it were
present, can be generated from the aforesaid dimensive quantity of
the bread or wine, not, indeed, by a new miracle, but by virtue of
the miracle which has already taken place.
Reply Obj. 1: Although no matter is there out of which a thing may be
generated, nevertheless dimensive quantity supplies the place of
matter, as stated above.
Reply Obj. 2: Those sacramental species are indeed accidents, yet
they have the act and power of substance, as stated above (A. 3).
Reply Obj. 3: The dimensive quantity of the bread and wine retains
its own nature, and receives miraculously the power and property of
substance; and therefore it can pass to both, that is, into substance
and dimension.
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