Respondeo dicendum quod duplex est oculus, scilicet corporalis, proprie dictus; et intellectualis, qui per similitudinem dicitur. A nullo autem oculo corporali corpus Christi potest videri prout est in hoc sacramento. Primo quidem, quia corpus visibile per sua accidentia immutat medium. Accidentia autem corporis Christi sunt in hoc sacramento mediante substantia, ita scilicet quod accidentia corporis Christi non habent immediatam habitudinem neque ad hoc sacramentum, neque ad corpora quae ipsum circumstant. Et ideo non possunt immutare medium, ut sic ab aliquo corporali oculo videri possint. Secundo quia, sicut supra dictum est, corpus Christi est in hoc sacramento per modum substantiae. Substantia autem, inquantum huiusmodi, non est visibilis oculo corporali, neque subiacet alicui sensui, neque imaginationi, sed soli intellectui, cuius obiectum est quod quid est, ut dicitur in III de anima. Et ideo, proprie loquendo, corpus Christi, secundum modum essendi quem habet in hoc sacramento, neque sensu neque imaginatione perceptibile est, sed solo intellectu, qui dicitur oculus spiritualis. I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. But Christ’s body as it is in this sacrament cannot be seen by any bodily eye. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. Now the accidents of Christ’s body are in this sacrament by means of the substance; so that the accidents of Christ’s body have no immediate relationship either to this sacrament or to adjacent bodies; consequently they do not act on the medium so as to be seen by any corporeal eye. Second, because, as stated above (A. 1, ad 3; A. 3), Christ’s body is substantially present in this sacrament. But substance, as such, is not visible to the bodily eye, nor does it come under any one of the senses, nor under the imagination, but solely under the intellect, whose object is what a thing is (De Anima iii). And therefore, properly speaking, Christ’s body, according to the mode of being which it has in this sacrament, is perceptible neither by the sense nor by the imagination, but only by the intellect, which is called the spiritual eye. Percipitur autem diversimode a diversis intellectibus. Quia enim modus essendi quo Christus est in hoc sacramento, est penitus supernaturalis, a supernaturali intellectu, scilicet divino, secundum se visibilis est, et per consequens ab intellectu beato vel Angeli vel hominis, qui secundum participatam claritatem divini intellectus videt ea quae supernaturalia sunt, per visionem divinae essentiae. Ab intellectu autem hominis viatoris non potest conspici nisi per fidem, sicut et cetera supernaturalia. Sed nec etiam intellectus angelicus, secundum sua naturalia, sufficit ad hoc intuendum. Unde Daemones non possunt videre per intellectum Christum in hoc sacramento, nisi per fidem, cui non voluntate assentiunt, sed ad eam signorum evidentia convincuntur, prout dicitur, Iac. II, quod Daemones credunt et contremiscunt. Moreover it is perceived differently by different intellects. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e., the Divine, intellect, and consequently to a beatified intellect, of angel or of man, which, through the participated glory of the Divine intellect, sees all supernatural things in the vision of the Divine Essence. But it can be seen by a wayfarer through faith alone, like other supernatural things. And not even the angelic intellect of its own natural power is capable of beholding it; consequently the devils cannot by their intellect perceive Christ in this sacrament, except through faith, to which they do not pay willing assent; yet they are convinced of it from the evidence of signs, according to James 2:19: The devils believe, and tremble. Ad primum ergo dicendum quod oculus noster corporeus per species sacramentales impeditur a visione corporis Christi sub eis existentis, non solum per modum tegumenti, sicut impedimur videre id quod est velatum quocumque corporali velamine, sed quia corpus Christi non habet habitudinem ad medium quod circumstat hoc sacramentum mediantibus propriis accidentibus sed mediantibus speciebus sacramentalibus. Reply Obj. 1: Our bodily eye, on account of the sacramental species, is hindered from beholding the body of Christ underlying them, not merely as by way of veil (just as we are hindered from seeing what is covered with any corporeal veil), but also because Christ’s body bears a relation to the medium surrounding this sacrament, not through its own accidents, but through the sacramental species. Ad secundum dicendum quod oculus corporalis Christi videt seipsum sub sacramento existentem, non tamen potest videre ipsum modum essendi quo est sub sacramento, quod pertinet ad intellectum. Nec tamen est simile de alio oculo glorioso, quia et ipse oculus Christi est sub hoc sacramento; in quo non conformatur ei alius oculus gloriosus. Reply Obj. 2: Christ’s own bodily eye sees Himself existing under the sacrament, yet it cannot see the way in which it exists under the sacrament, because that belongs to the intellect. But it is not the same with any other glorified eye, because Christ’s eye is under this sacrament, in which no other glorified eye is conformed to it. Ad tertium dicendum quod Angelus bonus vel malus non potest aliquid videre oculo corporeo, sed solum oculo intellectuali. Unde non est similis ratio, ut ex dictis patet. Reply Obj. 3: No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Hence there is no parallel reason, as is evident from what was said above. Articulus 8 Article 8 Utrum quando in hoc sacramento miraculose apparet vel caro vel puer, quod sit ibi vere corpus Christi Whether Christ’s Body is truly there when flesh or a child appears miraculously in this sacrament? Ad octavum sic proceditur. Videtur quod, quando in hoc sacramento miraculose apparet vel caro vel puer, quod non sit ibi vere corpus Christi. Corpus enim Christi desinit esse sub hoc sacramento quando desinunt esse species sacramentales, ut dictum est. Sed quando apparet caro vel puer, desinunt esse species sacramentales. Ergo non est ibi vere corpus Christi. Objection 1: It seems that Christ’s body is not truly there when flesh or a child appears miraculously in this sacrament. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (A. 6). But when flesh or a child appears, the sacramental species cease to be present. Therefore Christ’s body is not truly there. Praeterea, ubicumque est corpus Christi, vel est ibi sub specie propria, vel sub specie sacramenti. Sed quando tales apparitiones fiunt, manifestum est quod non est ibi Christus sub specie propria, quia in hoc sacramento totus Christus continetur, qui permanet integer in forma qua ascendit in caelum; cum tamen id quod miraculose apparet in hoc sacramento, quandoque videatur ut quaedam parva caro, quandoque autem ut parvus puer. Manifestum est etiam quod non est ibi sub specie sacramenti, quae est species panis vel vini. Ergo videtur quod corpus Christi nullo modo sit ibi. Obj. 2: Further, wherever Christ’s body is, it is there either under its own species, or under those of the sacrament. But when such apparitions occur, it is evident that Christ is not present under His own species, because the entire Christ is contained in this sacrament, and He remains entire under the form in which He ascended to heaven: yet what appears miraculously in this sacrament is sometimes seen as a small particle of flesh, or at times as a small child. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. Consequently, it seems that Christ’s body is not there in any way. Praeterea, corpus Christi incipit esse in hoc sacramento per consecrationem et conversionem, ut supra dictum est. Sed caro aut sanguis miraculose apparens non sunt consecrata, nec conversa in verum corpus et sanguinem Christi. Non ergo sub his speciebus est corpus vel sanguis Christi. Obj. 3: Further, Christ’s body begins to be in this sacrament by consecration and conversion, as was said above (Q. 75, AA. 2, 3, 4). But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ’s true body and blood. Therefore the body or the blood of Christ is not under those species. Sed contra est quod, tali apparitione facta, eadem reverentia exhibetur ei quod apparet, quae et prius exhibebatur. Quod quidem non fieret si non vere esset ibi Christus, cui reverentiam latriae exhibemus. Ergo, etiam tali apparitione facta, Christus est sub hoc sacramento. On the contrary, When such apparition takes place, the same reverence is shown to it as was shown at first, which would not be done if Christ were not truly there, to Whom we show reverence of latria. Therefore, when such apparition occurs, Christ is under the sacrament. Respondeo dicendum quod dupliciter contingit talis apparitio, qua quandoque in hoc sacramento miraculose videtur caro aut sanguis, aut etiam aliquis puer. Quandoque enim hoc contingit ex parte videntium, quorum oculi immutantur tali immutatione ac si expresse viderent exterius carnem aut sanguinem vel puerum, nulla tamen immutatione facta ex parte sacramenti. Et hoc quidem videtur contingere quando uni videtur sub specie carnis vel pueri, aliis tamen videtur, sicut et prius, sub specie panis; vel quando eidem ad horam videtur sub specie carnis vel pueri, et postmodum sub specie panis. Nec tamen hoc pertinet ad aliquam deceptionem, sicut accidit in magorum praestigiis, quia talis species divinitus formatur in oculo ad aliquam veritatem figurandam, ad hoc scilicet quod manifestetur vere corpus Christi esse sub hoc sacramento; sicut etiam Christus absque deceptione apparuit discipulis euntibus in Emmaus. Dicit enim Augustinus, in libro de quaestionibus Evangelii, quod, cum fictio nostra refertur ad aliquam significationem, non est mendacium, sed aliqua figura veritatis. Et quia per hunc modum nulla immutatio fit ex parte sacramenti, manifestum est quod non desinit esse Christus sub hoc sacramento, tali apparitione facta. I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. Sometimes it happens on the part of the beholders, whose eyes are so affected as if they outwardly saw flesh, or blood, or a child, while no change takes place in the sacrament. And this seems to happen when to one person it is seen under the species of flesh or of a child, while to others it is seen as before under the species of bread; or when to the same individual it appears for an hour under the appearance of flesh or a child, and afterwards under the appearance of bread. Nor is there any deception there, as occurs in the feats of magicians, because such species is divinely formed in the eye in order to represent some truth, namely, for the purpose of showing that Christ’s body is truly under this sacrament; just as Christ without deception appeared to the disciples who were going to Emmaus. For Augustine says (De Qq. Evang. ii) that when our pretense is referred to some significance, it is not a lie, but a figure of the truth. And since in this way no change is made in the sacrament, it is manifest that, when such apparition occurs, Christ does not cease to be under this sacrament. Quandoque vero contingit talis apparitio non per solam immutationem videntium, sed specie quae videtur realiter exterius existente. Et hoc quidem videtur esse quando sub tali specie ab omnibus videtur; et non ad horam, sed per longum tempus ita permanet. Et in hoc casu quidam dicunt quod est propria species corporis Christi. Nec obstat quod quandoque non videtur ibi totus Christus, sed aliqua pars carnis; vel etiam videtur non in specie iuvenili, sed in effigie puerili, quia in potestate est corporis gloriosi, ut infra dicetur, quod videatur ab oculo non glorificato vel secundum totum vel secundum partem, et in effigie vel propria vel aliena, ut infra dicetur. But it sometimes happens that such apparition comes about not merely by a change wrought in the beholders, but by an appearance which really exists outwardly. And this indeed is seen to happen when it is beheld by everyone under such an appearance, and it remains so not for an hour, but for a considerable time; and, in this case some think that it is the proper species of Christ’s body. Nor does it matter that sometimes Christ’s entire body is not seen there, but part of His flesh, or else that it is not seen in youthful guise, but in the semblance of a child, because it lies within the power of a glorified body for it to be seen by a non-glorified eye either entirely or in part, and under its own semblance or in strange guise, as will be said later (Suppl., Q. 85, AA. 2, 3). Sed hoc videtur esse inconveniens. Primo quidem, quia corpus Christi non potest in propria specie videri nisi in uno loco, in quo definitive continetur. Unde, cum videatur in propria specie et adoretur in caelo, sub propria specie non videtur in hoc sacramento. Secundo, quia corpus gloriosum, quod apparet ut vult, post apparitionem cum voluerit disparet, sicut dicitur, Luc. ult., quod dominus ab oculis discipulorum evanuit. Hoc autem quod sub specie carnis in hoc sacramento apparet, diu permanet, quinimmo quandoque legitur esse inclusum, et multorum episcoporum consilio in pixide reservatum; quod nefas est de Christo sentire secundum propriam speciem. But this seems unlikely. First of all, because Christ’s body under its proper species can be seen only in one place, wherein it is definitively contained. Hence since it is seen in its proper species, and is adored in heaven, it is not seen under its proper species in this sacrament. Second, because a glorified body, which appears at will, disappears when it wills after the apparition; thus it is related (Luke 24:31) that our Lord vanished out of sight of the disciples. But that which appears under the likeness of flesh in this sacrament, continues for a long time; indeed, one reads of its being sometimes enclosed, and, by order of many bishops, preserved in a pyx, which it would be wicked to think of Christ under His proper semblance. Et ideo dicendum quod, manentibus dimensionibus quae prius fuerunt, fit miraculose quaedam immutatio circa alia accidentia, puta figuram et colorem et alia huiusmodi, ut videatur caro vel sanguis, aut etiam puer. Et, sicut prius dictum est, hoc non est deceptio, quia fit in figuram cuiusdam veritatis, scilicet ad ostendendum per hanc miraculosam apparitionem quod in hoc sacramento est vere corpus Christi et sanguis. Et sic patet quod, remanentibus dimensionibus, quae sunt fundamenta aliorum accidentium, ut infra dicetur, remanet vere corpus Christi in hoc sacramento. Consequently, it remains to be said, that, while the dimensions remain the same as before, there is a miraculous change wrought in the other accidents, such as shape, color, and the rest, so that flesh, or blood, or a child, is seen. And, as was said already, this is not deception, because it is done to represent the truth, namely, to show by this miraculous apparition that Christ’s body and blood are truly in this sacrament. And thus it is clear that as the dimensions remain, which are the foundation of the other accidents, as we shall see later on (Q. 77, A. 2), the body of Christ truly remains in this sacrament. Ad primum ergo dicendum quod, facta tali apparitione, species sacramentales quandoque quidem totaliter manent in seipsis, quandoque autem secundum illud quod est principale in eis, ut dictum est. Reply Obj. 1: When such apparition takes place, the sacramental species sometimes continue entire in themselves; and sometimes only as to that which is principal, as was said above. Ad secundum dicendum quod in huiusmodi apparitionibus, sicut dictum est, non videtur propria species Christi, sed species miraculose formata vel in oculis intuentium, vel etiam in ipsis sacramentalibus dimensionibus, ut dictum est. Reply Obj. 2: As stated above, during such apparitions Christ’s proper semblance is not seen, but a species miraculously formed either in the eyes of the beholders, or in the sacramental dimensions themselves, as was said above. Ad tertium dicendum quod dimensiones panis et vini consecrati manent, immutatione circa eas miraculose facta quantum ad alia accidentia, ut dictum est. Reply Obj. 3: The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. Quaestio 77 Question 77 De accidentibus remanentibus in hoc sacramento The Accidents Which Remain in This Sacrament Deinde considerandum est de accidentibus remanentibus in hoc sacramento. Et circa hoc quaeruntur octo. We must now consider the accidents which remain in this sacrament; under which head there are eight points of inquiry: Primo, utrum accidentia quae remanent, sint sine subiecto. (1) Whether the accidents which remain are without a subject? Secundo, utrum quantitas dimensiva sit subiectum aliorum accidentium. (2) Whether dimensive quantity is the subject of the other accidents? Tertio, utrum huiusmodi accidentia possint immutare aliquod corpus extrinsecum. (3) Whether such accidents can affect an extrinsic body? Quarto, utrum possint corrumpi. (4) Whether they can be corrupted? Quinto, utrum ex eis possit aliquid generari. (5) Whether anything can be generated from them? Sexto, utrum possint nutrire. (6) Whether they can nourish? Septimo, de fractione panis consecrati. (7) Of the breaking of the consecrated bread? Octavo, utrum vino consecrato possit aliquid admisceri. (8) Whether anything can be mixed with the consecrated wine? Articulus 1 Article 1 Utrum accidentia remaneant in hoc sacramento sine subiecto Whether the accidents remain in this sacrament without a subject? Ad primum sic proceditur. Videtur quod accidentia non remaneant in hoc sacramento sine subiecto. Nihil enim inordinatum aut fallax debet esse in hoc sacramento veritatis. Sed accidentia esse sine subiecto est contra rerum ordinem, quem Deus naturae indidit. Videtur etiam ad quandam fallaciam pertinere, cum accidentia sint signa naturae subiecti. Ergo in hoc sacramento non sunt accidentia sine subiecto. Objection 1: It seems that the accidents do not remain in this sacrament without a subject, because there ought not to be anything disorderly or deceitful in this sacrament of truth. But for accidents to be without a subject is contrary to the order which God established in nature; and furthermore it seems to savor of deceit, since accidents are naturally the signs of the nature of the subject. Therefore the accidents are not without a subject in this sacrament. Praeterea, fieri non potest, etiam miraculose, quod definitio rei ab ea separetur; vel quod uni rei conveniat definitio alterius, puta quod homo, manens homo, sit animal irrationale. Ad hoc enim sequeretur contradictoria esse simul, hoc enim quod significat nomen rei, est definitio, ut dicitur in IV Metaphys. Sed ad definitionem accidentis pertinet quod sit in subiecto, ad definitionem vero substantiae, quod per se subsistat non in subiecto. Non potest ergo miraculose fieri quod in hoc sacramento sint accidentia sine subiecto. Obj. 2: Further, not even by miracle can the definition of a thing be severed from it, or the definition of another thing be applied to it; for instance, that, while man remains a man, he can be an irrational animal. For it would follow that contradictories can exist at the one time: for the definition of a thing is what its name expresses, as is said in Metaph. iv. But it belongs to the definition of an accident for it to be in a subject, while the definition of substance is that it must subsist of itself, and not in another. Therefore it cannot come to pass, even by miracle, that the accidents exist without a subject in this sacrament. Praeterea, accidens individuatur ex subiecto. Si ergo accidentia remanent in hoc sacramento sine subiecto, non erunt individua, sed universalia. Quod patet esse falsum, quia sic non essent sensibilia, sed intelligibilia tantum. Obj. 3: Further, an accident is individuated by its subject. If therefore the accidents remain in this sacrament without a subject, they will not be individual, but general, which is clearly false, because thus they would not be sensible, but merely intelligible. Praeterea, accidentia per consecrationem huius sacramenti non adipiscuntur aliquam compositionem. Sed ante consecrationem non erant composita neque ex materia et forma, neque ex quo est et quod est. Ergo etiam post consecrationem non sunt composita altero horum modorum. Quod est inconveniens, quia sic essent simpliciora quam Angeli; cum tamen haec accidentia sint sensibilia. Non ergo accidentia remanent in hoc sacramento sine subiecto. Obj. 4: Further, the accidents after the consecration of this sacrament do not obtain any composition. But before the consecration they were not composed either of matter and form, nor of existence (quo est) and essence (quod est). Therefore, even after consecration they are not composite in either of these ways. But this is unreasonable, for thus they would be simpler than angels, whereas at the same time these accidents are perceptible to the senses. Therefore, in this sacrament the accidents do not remain without a subject. Sed contra est quod Gregorius dicit, in homilia paschali, quod species sacramentales sunt illarum rerum vocabula quae ante fuerunt, scilicet panis et vini. Et ita, cum non remaneat substantia panis et vini, videtur quod huiusmodi species sint sine subiecto. On the contrary, Gregory says in an Easter Homily (Lanfranc, De Corp. et Sang. Dom. xx) that the sacramental species are the names of those things which were there before, namely, of the bread and wine. Therefore since the substance of the bread and the wine does not remain, it seems that these species remain without a subject.