Whether Any Liquid Can Be Mingled with the Consecrated Wine?
Objection 1: It seems that no liquid can be mingled with the
consecrated wine, because everything mingled with another partakes of
its quality. But no liquid can share in the quality of the
sacramental species, because those accidents are without a subject,
as stated above (A. 1). Therefore it seems that no liquid can be
mingled with the sacramental species of the wine.
Obj. 2: Further, if any kind of liquid be mixed with those species,
then some one thing must be the result. But no one thing can result
from the liquid, which is a substance, and the sacramental species,
which are accidents; nor from the liquid and Christ's blood, which
owing to its incorruptibility suffers neither increase nor decrease.
Therefore no liquid can be mixed with the consecrated wine.
Obj. 3: Further, if any liquid be mixed with the consecrated wine,
then that also would appear to be consecrated; just as water added to
holy-water becomes holy. But the consecrated wine is truly Christ's
blood. Therefore the liquid added would likewise be Christ's blood
otherwise than by consecration, which is unbecoming. Therefore no
liquid can be mingled with the consecrated wine.
Obj. 4: Further, if one of two things be entirely corrupted, there is
no mixture (De Gener. i). But if we mix any liquid, it seems that the
entire species of the sacramental wine is corrupted, so that the
blood of Christ ceases to be beneath it; both because great and
little are difference of quantity, and alter it, as white and black
cause a difference of color; and because the liquid mixed, as having
no obstacle, seems to permeate the whole, and so Christ's blood
ceases to be there, since it is not there with any other substance.
Consequently, no liquid can be mixed with the consecrated wine.
_On the contrary,_ It is evident to our senses that another liquid
can be mixed with the wine after it is consecrated, just as before.
_I answer that,_ The truth of this question is evident from what has
been said already. For it was said above (A. 3; A. 5, ad 2) that the
species remaining in this sacrament, as they acquire the manner of
being of substance in virtue of the consecration, so likewise do they
obtain the mode of acting and of being acted upon, so that they can
do or receive whatever their substance could do or receive, were it
there present. But it is evident that if the substance of wine were
there present, then some other liquid could be mingled with it.
Nevertheless there would be a different effect of such mixing both
according to the form and according to the quantity of the liquid.
For if sufficient liquid were mixed so as to spread itself all
through the wine, then the whole would be a mixed substance. Now what
is made up of things mixed is neither of them, but each passes into a
third resulting from both: hence it would result that the former wine
would remain no longer. But if the liquid added were of another
species, for instance, if water were mixed, the species of the wine
would be dissolved, and there would be a liquid of another species.
But if liquid of the same species were added, of instance, wine with
wine, the same species would remain, but the wine would not be the
same numerically, as the diversity of the accidents shows: for
instance, if one wine were white and the other red.
But if the liquid added were of such minute quantity that it could
not permeate the whole, the entire wine would not be mixed, but only
part of it, which would not remain the same numerically owing to the
blending of extraneous matter: still it would remain the same
specifically, not only if a little liquid of the same species were
mixed with it, but even if it were of another species, since a drop
of water blended with much wine passes into the species of wine (De
Gener. i).
Now it is evident that the body and blood of Christ abide in this
sacrament so long as the species remain numerically the same, as
stated above (A. 4; Q. 76, A. 6, ad 3); because it is this bread and
this wine which is consecrated. Hence, if the liquid of any kind
whatsoever added be so much in quantity as to permeate the whole of
the consecrated wine, and be mixed with it throughout, the result
would be something numerically distinct, and the blood of Christ will
remain there no longer. But if the quantity of the liquid added be so
slight as not to permeate throughout, but to reach only a part of the
species, Christ's blood will cease to be under that part of the
consecrated wine, yet will remain under the rest.
Reply Obj. 1: Pope Innocent III in a Decretal writes thus: "The very
accidents appear to affect the wine that is added, because, if water
is added, it takes the savor of the wine. The result is, then, that
the accidents change the subject, just as subject changes accidents;
for nature yields to miracle, and power works beyond custom." But
this must not be understood as if the same identical accident, which
was in the wine previous to consecration, is afterwards in the wine
that is added; but such change is the result of action; because the
remaining accidents of the wine retain the action of substance, as
stated above, and so they act upon the liquid added, by changing it.
Reply Obj. 2: The liquid added to the consecrated wine is in no way
mixed with the substance of Christ's blood. Nevertheless it is mixed
with the sacramental species, yet so that after such mixing the
aforesaid species are corrupted entirely or in part, after the way
mentioned above (A. 5), whereby something can be generated from those
species. And if they be entirely corrupted, there remains no further
question, because the whole will be uniform. But if they be corrupted
in part, there will be one dimension according to the continuity of
quantity, but not one according to the mode of being, because one
part thereof will be without a subject while the other is in a
subject; as in a body that is made up of two metals, there will be
one body quantitatively, but not one as to the species of the matter.
Reply Obj. 3: As Pope Innocent says in the aforesaid Decretal, "if
after the consecration other wine be put in the chalice, it is not
changed into the blood, nor is it mingled with the blood, but, mixed
with the accidents of the previous wine, it is diffused throughout
the body which underlies them, yet without wetting what surrounds
it." Now this is to be understood when there is not sufficient mixing
of extraneous liquid to cause the blood of Christ to cease to be
under the whole; because a thing is said to be "diffused throughout,"
not because it touches the body of Christ according to its proper
dimensions, but according to the sacramental dimensions, under which
it is contained. Now it is not the same with holy water, because the
blessing works no change in the substance of the water, as the
consecration of the wine does.
Reply Obj. 4: Some have held that however slight be the mixing of
extraneous liquid, the substance of Christ's blood ceases to be under
the whole, and for the reason given above (Obj. 4); which, however,
is not a cogent one; because "more" or "less" diversify dimensive
quantity, not as to its essence, but as to the determination of its
measure. In like manner the liquid added can be so small as on that
account to be hindered from permeating the whole, and not simply by
the dimensions; which, although they are present without a subject,
still they are opposed to another liquid, just as substance would be
if it were present, according to what was said at the beginning of
the article.
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