Whether the Sacramental Species Are Broken in This Sacrament?
Objection 1: It seems that the sacramental species are not broken in
this sacrament, because the Philosopher says in Meteor. iv that
bodies are breakable owing to a certain disposition of the pores; a
thing which cannot be attributed to the sacramental species.
Therefore the sacramental species cannot be broken.
Obj. 2: Further, breaking is followed by sound. But the sacramental
species emit no sound: because the Philosopher says (De Anima ii),
that what emits sound is a hard body, having a smooth surface.
Therefore the sacramental species are not broken.
Obj. 3: Further, breaking and mastication are seemingly of the same
object. But it is Christ's true body that is eaten, according to John
6:57: "He that eateth My flesh, and drinketh My blood." Therefore it
is Christ's body that is broken and masticated: and hence it is said
in the confession of Berengarius: "I agree with the Holy Catholic
Church, and with heart and lips I profess, that the bread and wine
which are placed on the altar, are the true body and blood of Christ
after consecration, and are truly handled and broken by the priest's
hands, broken and crushed by the teeth of believers." Consequently,
the breaking ought not to be ascribed to the sacramental species.
_On the contrary,_ Breaking arises from the division of that which
has quantity. But nothing having quantity except the sacramental
species is broken here, because neither Christ's body is broken, as
being incorruptible, nor is the substance of the bread, because it no
longer remains. Therefore the sacramental species are broken.
_I answer that,_ Many opinions prevailed of old on this matter. Some
held that in this sacrament there was no breaking at all in reality,
but merely in the eyes of the beholders. But this contention cannot
stand, because in this sacrament of truth the sense is not deceived
with regard to its proper object of judgment, and one of these
objects is breaking, whereby from one thing arise many: and these are
common sensibles, as is stated in _De Anima_ ii.
Others accordingly have said that there was indeed a genuine
breaking, but without any subject. But this again contradicts our
senses; because a quantitative body is seen in this sacrament, which
formerly was one, and is now divided into many, and this must be the
subject of the breaking.
But it cannot be said that Christ's true body is broken. First of
all, because it is incorruptible and impassible: secondly, because it
is entire under every part, as was shown above (Q. 76, A. 3), which
is contrary to the nature of a thing broken.
It remains, then, that the breaking is in the dimensive quantity of
the bread, as in a subject, just as the other accidents. And as the
sacramental species are the sacrament of Christ's true body, so is
the breaking of these species the sacrament of our Lord's Passion,
which was in Christ's true body.
Reply Obj. 1: As rarity and density remain under the sacramental
species, as stated above (A. 2, ad 3), so likewise porousness
remains, and in consequence breakableness.
Reply Obj. 2: Hardness results from density; therefore, as density
remains under the sacramental species, hardness remains there too,
and the capability of sound as a consequence.
Reply Obj. 3: What is eaten under its own species, is also broken and
masticated under its own species; but Christ's body is eaten not
under its proper, but under the sacramental species. Hence in
explaining John 6:64, "The flesh profiteth nothing," Augustine
(Tract. xxvii in Joan.) says that this is to be taken as referring to
those who understood carnally: "for they understood the flesh, thus,
as it is divided piecemeal, in a dead body, or as sold in the
shambles." Consequently, Christ's very body is not broken, except
according to its sacramental species. And the confession made by
Berengarius is to be understood in this sense, that the breaking and
the crushing with the teeth is to be referred to the sacramental
species, under which the body of Christ truly is.
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