Quaestio 74 Question 74 De materia Eucharistae The Matter of The Eucharist Deinde considerandum est de materia huius sacramenti. Et primo, de specie materiae; secundo, de conversione panis et vini in corpus Christi; tertio, de modo existendi corporis Christi in hoc sacramento; quarto, de accidentibus panis et vini quae in hoc sacramento remanent. We have now to consider the matter of this sacrament: and first of all as to its species; second, the change of the bread and wine into the body of Christ; third, the manner in which Christ’s body exists in this sacrament; fourth, the accidents of bread and wine which continue in this sacrament. Circa primum quaeruntur octo. Under the first heading there are eight points for inquiry: Primo, utrum panis et vinum sint materia huius sacramenti. (1) Whether bread and wine are the matter of this sacrament? Secundo, utrum ad materiam huius sacramenti requiratur determinata quantitas. (2) Whether a determinate quantity of the same is required for the matter of this sacrament? Tertio, utrum materia huius sacramenti sit panis triticeus. (3) Whether the matter of this sacrament is wheaten bread? Quarto, utrum sit panis azymus, vel fermentatus. (4) Whether it is unleavened or fermented bread? Quinto, utrum materia huius sacramenti sit vinum de vite. (5) Whether the matter of this sacrament is wine from the grape? Sexto, utrum sit admiscenda aqua. (6) Whether water should be mixed with it? Septimo, utrum aqua sit de necessitate huius sacramenti. (7) Whether water is of necessity for this sacrament? Octavo, de quantitate aquae quae apponitur. (8) Of the quantity of the water added. Articulus 1 Article 1 Utrum materia huius sacramenti sit panis et vinum Whether the matter of this sacrament is bread and wine? Ad primum sic proceditur. Videtur quod materia huius sacramenti non sit panis et vinum. Hoc enim sacramentum perfectius debet repraesentare passionem Christi quam sacramenta veteris legis. Sed carnes animalium, quae erant materia sacramentorum veteris legis, expressius repraesentant passionem Christi quam panis et vinum. Ergo materia huius sacramenti magis debent esse carnes animalium quam panis et vinum. Objection 1: It seems that the matter of this sacrament is not bread and wine. Because this sacrament ought to represent Christ’s Passion more fully than did the sacraments of the Old Law. But the flesh of animals, which was the matter of the sacraments under the Old Law, shows forth Christ’s Passion more fully than bread and wine. Therefore the matter of this sacrament ought rather to be the flesh of animals than bread and wine. Praeterea, hoc sacramentum est ubique celebrandum. Sed in multis terris non invenitur panis, et in multis non invenitur vinum. Ergo panis et vinum non est conveniens materia huius sacramenti. Obj. 2: Further, this sacrament is to be celebrated in every place. But in many lands bread is not to be found, and in many places wine is not to be found. Therefore bread and wine are not a suitable matter for this sacrament. Praeterea, hoc sacramentum competit sanis et infirmis. Sed vinum nocet quibusdam infirmis. Ergo videtur quod vinum non debeat esse materia huius sacramenti. Obj. 3: Further, this sacrament is for both healthy and weak. But to some weak persons wine is hurtful. Therefore it seems that wine ought not to be the matter of this sacrament. Sed contra est quod Alexander Papa dicit, in sacramentorum oblationibus panis tantum et vinum aqua permixtum in sacrificium offerantur. On the contrary, Pope Alexander I says (Ep. ad omnes orth. i): In oblations of the sacraments only bread and wine mixed with water are to be offered. Respondeo dicendum quod circa materiam huius sacramenti aliqui multipliciter erraverunt. Quidam enim, qui dicuntur Artotyritae, ut Augustinus dicit, in libro de haeresibus, offerunt panem et caseum in hoc sacramento, dicentes a primis hominibus oblationes de fructibus terrae et ovium fuisse celebratas. Alii vero, scilicet Cataphrygae et Pepuziani, de infantis sanguine, quem de toto eius corpore minutis punctionum vulneribus extorquent, quasi Eucharistiam suam conficere perhibentur, miscendo eum farinae, panem inde facientes. Quidam vero, qui dicuntur aquarii, aquam solam, sub specie sobrietatis, in hoc sacramento offerunt. I answer that, Some have fallen into various errors about the matter of this sacrament. Some, known as the Artotyrytae, as Augustine says (De Haeres. xxviii), offer bread and cheese in this sacrament, contending that oblations were celebrated by men in the first ages, from fruits of the earth and sheep. Others, called Cataphrygae and Pepuziani, are reputed to have made their Eucharistic bread with infants’ blood drawn from tiny punctures over the entire body, and mixed with flour. Others, styled Aquarii, under guise of sobriety, offer nothing but water in this sacrament. Omnes autem hi errores, et similes, excluduntur per hoc quod Christus hoc sacramentum sub specie panis et vini instituit, sicut patet Matth. XXVI. Unde panis et vinum sunt materia conveniens huius sacramenti. Et hoc rationabiliter. Primo quidem, quantum ad usum huius sacramenti, qui est manducatio. Sicut enim aqua assumitur in sacramento Baptismi ad usum spiritualis ablutionis quia corporalis ablutio communiter fit in aqua, ita panis et vinum, quibus communius homines reficiuntur, assumuntur in hoc sacramento ad usum spiritualis manducationis. Now all these and similar errors are excluded by the fact that Christ instituted this sacrament under the species of bread and wine, as is evident from Matt. 26. Consequently, bread and wine are the proper matter of this sacrament. And the reasonableness of this is seen first, in the use of this sacrament, which is eating: for, as water is used in the sacrament of Baptism for the purpose of spiritual cleansing, since bodily cleansing is commonly done with water; so bread and wine, wherewith men are commonly fed, are employed in this sacrament for the use of spiritual eating. Secundo, quantum ad passionem Christi, in qua sanguis a corpore est separatus. Et ideo in hoc sacramento, quod est memoriale dominicae passionis, seorsum sumitur panis ut sacramentum corporis, et vinum ut sacramentum sanguinis. Second, in relation to Christ’s Passion, in which the blood was separated from the body. And therefore in this sacrament, which is the memorial of our Lord’s Passion, the bread is received apart as the sacrament of the body, and the wine as the sacrament of the blood. Tertio, quantum ad effectum consideratum in unoquoque sumentium. Quia, ut Ambrosius dicit, super epistolam ad Corinthios, hoc sacramentum valet ad tuitionem corporis et animae, et ideo caro Christi sub specie panis pro salute corporis, sanguis vero sub specie vini pro salute animae offertur, sicut dicitur Levit. XVII, quod animalis anima in sanguine est. Third, as to the effect, considered in each of the partakers. For, as Ambrose (Mag. Sent. iv, D, xi) says on 1 Cor. 11:20, this sacrament avails for the defense of soul and body; and therefore Christ’s body is offered under the species of bread for the health of the body, and the blood under the species of wine for the health of the soul, according to Lev. 17:14: The life of the animal is in the blood. Quarto, quantum ad effectum respectu totius Ecclesiae, quae constituitur ex diversis fidelibus, sicut panis conficitur ex diversis granis, et vinum fluit ex diversis uvis, ut dicit Glossa super illud I Cor. X, multi unum corpus sumus, et cetera. Fourth, as to the effect with regard to the whole Church, which is made up of many believers, just as bread is composed of many grains, and wine flows from many grapes, as the gloss observes on 1 Cor. 10:17: We being many are . . . one body, etc. Ad primum ergo dicendum quod, licet carnes animalium occisorum expresse repraesentent Christi passionem, tamen minus competunt ad communem usum huius sacramenti, et ad ecclesiasticam unitatem significandam. Reply Obj. 1: Although the flesh of slaughtered animals represents the Passion more forcibly, nevertheless it is less suitable for the common use of this sacrament, and for denoting the unity of the Church. Ad secundum dicendum quod, licet non in omnibus terris nascatur triticum et vinum, tamen de facili ad omnes terras deferri potest quantum sufficit ad usum huius sacramenti. Nec propter defectum alterius, est unum tantum sine altero consecrandum, quia non esset perfectum sacrificium. Reply Obj. 2: Although wheat and wine are not produced in every country, yet they can easily be conveyed to every land, that is, as much as is needful for the use of this sacrament: at the same time one is not to be consecrated when the other is lacking, because it would not be a complete sacrifice. Ad tertium dicendum quod vinum in modica quantitate sumptum non potest aegrotanti multum nocere. Et tamen, si nocumentum timeatur, non est necesse quod omnes accipientes corpus Christi, etiam sanguinem accipiant, ut infra dicetur. Reply Obj. 3: Wine taken in small quantity cannot do the sick much harm: yet if there be fear of harm, it is not necessary for all who take Christ’s body to partake also of His blood, as will be stated later (Q. 80, A. 12). Articulus 2 Article 2 Utrum requiratur determinata quantitas panis et vini ad materiam huius sacramenti Whether a determinate quantity of bread and wine is required for the matter of this sacrament? Ad secundum sic proceditur. Videtur quod requiratur determinata quantitas panis et vini ad materiam huius sacramenti. Effectus enim gratiae non sunt minus ordinati quam effectus naturae. Sed, sicut dicitur in II de anima, omnium natura constantium positus est terminus et ratio magnitudinis et augmenti. Ergo multo magis in hoc sacramento, quod dicitur Eucharistia, idest bona gratia, requiritur determinata quantitas panis et vini. Objection 1: It seems that a determinate quantity of bread and wine is required for the matter of this sacrament. Because the effects of grace are no less set in order than those of nature. But, there is a limit set by nature upon all existing things, and a reckoning of size and development (De Anima ii). Consequently, in this sacrament, which is called Eucharist, that is, a good grace, a determinate quantity of the bread and wine is required. Praeterea, ministris Ecclesiae non est a Christo data potestas ad ea quae pertinent ad irrisionem fidei et sacramentorum eius, secundum illud II Cor. X, secundum potestatem quam dedit mihi Deus in aedificationem, et non in destructionem. Sed hoc esset ad irrisionem sacramenti, si sacerdos vellet consecrare totum panem qui venditur in foro, et totum vinum quod est in cellario. Ergo hoc facere non potest. Obj. 2: Further, Christ gave no power to the ministers of the Church regarding matters which involve derision of the faith and of His sacraments, according to 2 Cor. 10:8: Of our power which the Lord hath given us unto edification, and not for your destruction. But it would lead to mockery of this sacrament if the priest were to wish to consecrate all the bread which is sold in the market and all the wine in the cellar. Therefore he cannot do this. Praeterea, si aliquis baptizetur in mari, non tota aqua maris sanctificatur per formam Baptismi, sed sola illa aqua qua corpus baptizati abluitur. Ergo nec in hoc sacramento superflua quantitas panis consecrari potest. Obj. 3: Further, if anyone be baptized in the sea, the entire sea-water is not sanctified by the form of baptism, but only the water wherewith the body of the baptized is cleansed. Therefore, neither in this sacrament can a superfluous quantity of bread be consecrated. Sed contra est quod multum opponitur pauco, et magnum parvo. Sed nulla est ita parva quantitas panis aut vini quae non possit consecrari. Ergo nulla est ita magna quae consecrari non possit. On the contrary, Much is opposed to little, and great to small. But there is no quantity, however small, of the bread and wine which cannot be consecrated. Therefore, neither is there any quantity, however great, which cannot be consecrated. Respondeo dicendum quod quidam dixerunt quod sacerdos non posset consecrare immensam quantitatem panis aut vini, puta totum panem qui venditur in foro, aut totum vinum quod est in dolio. Sed hoc non videtur esse verum. Quia in omnibus habentibus materiam, ratio determinationis materiae sumitur ex ordine ad finem, sicut materia serrae est ferrum, ut sit apta sectioni. Finis autem huius sacramenti est usus fidelium. Unde oportet quod quantitas materiae huius sacramenti determinetur per comparationem ad usum fidelium. Non autem potest esse quod determinetur per comparationem ad usum fidelium qui nunc occurrunt, alioquin sacerdos habens paucos parochianos, non posset consecrare multas hostias. Unde relinquitur quod materia huius sacramenti determinetur per comparationem ad usum fidelium absolute. Numerus autem fidelium est indeterminatus. Unde non potest dici quod quantitas materiae huius sacramenti sit determinata. I answer that, Some have maintained that the priest could not consecrate an immense quantity of bread and wine, for instance, all the bread in the market or all the wine in a cask. But this does not appear to be true, because in all things containing matter, the reason for the determination of the matter is drawn from its disposition to an end, just as the matter of a saw is iron, so as to adapt it for cutting. But the end of this sacrament is the use of the faithful. Consequently, the quantity of the matter of this sacrament must be determined by comparison with the use of the faithful. But this cannot be determined by comparison with the use of the faithful who are actually present; otherwise the parish priest having few parishioners could not consecrate many hosts. It remains, then, for the matter of this sacrament to be determined in reference to the number of the faithful absolutely. But the number of the faithful is not a determinate one. Hence it cannot be said that the quantity of the matter of this sacrament is restricted. Ad primum ergo dicendum quod cuiuslibet rei naturalis materia accipit determinatam quantitatem secundum comparationem ad formam determinatam. Sed numerus fidelium, ad quorum usum ordinatur hoc sacramentum, est indeterminatus. Unde non est simile. Reply Obj. 1: The matter of every natural object has its determinate quantity by comparison with its determinate form. But the number of the faithful, for whose use this sacrament is ordained, is not a determinate one. Consequently there is no comparison. Ad secundum dicendum quod potestas ministrorum Ecclesiae ad duo ordinatur, primo quidem, ad effectum proprium; secundo, ad finem effectus. Secundum autem non tollit primum. Unde, si sacerdos intendat consecrare corpus Christi propter aliquem malum finem, puta ut irrideat vel veneficia faciat, propter intentionem mali finis peccat, nihilominus tamen, propter potestatem sibi datam, perficit sacramentum. Reply Obj. 2: The power of the Church’s ministers is ordained for two purposes: first for the proper effect, and second for the end of the effect. But the second does not take away the first. Hence, if the priest intends to consecrate the body of Christ for an evil purpose, for instance, to make mockery of it, or to administer poison through it, he commits sin by his evil intention, nevertheless, on account of the power committed to him, he accomplishes the sacrament. Ad tertium dicendum quod Baptismi sacramentum perficitur in usu materiae. Et ideo per formam Baptismi non plus de aqua sanctificatur quam quantum venit in usum. Sed hoc sacramentum perficitur in consecratione materiae. Et ideo non est simile. Reply Obj. 3: The sacrament of Baptism is perfected in the use of the matter: and therefore no more of the water is hallowed than what is used. But this sacrament is wrought in the consecration of the matter. Consequently there is no parallel.