Of the Accidents Which Remain in This Sacrament

Of the Accidents Which Remain in This Sacrament — St. Thomas Aquinas asks: Whether the accidents remain in this sacrament without a subject?; Whether in this sacrament the dimensive quantity of the bread or wine is the subject of the other accidents?; Whether the species remaining in this sacrament can change external objects?; Whether the sacramental species can be corrupted?; Whether anything can be generated from the sacramental species?; Whether the sacramental species can nourish?; Whether the sacramental species are broken in this sacrament?; Whether any liquid can be mingled with the consecrated wine?.

We must now consider the accidents which remain in this sacrament; under which head there are eight points of inquiry:

Article 1: Whether the accidents remain in this sacrament without a subject?

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.

The species of the bread and wine, which are perceived by our senses to remain in this sacrament after consecration, are not subjected in the substance of the bread and wine, for that does not remain, as stated above (); nor in the substantial form, for that does not remain (), and if it did remain, "it could not be a subject," as Boethius declares (De Trin. i). Furthermore it is manifest that these accidents are not subjected in the substance of Christ's body and blood, because the substance of the human body cannot in any way be affected by such accidents; nor is it possible for Christ's glorious and impassible body to be altered so as to receive these qualities.

Now there are some who say that they are in the surrounding atmosphere as in a subject. But even this cannot be: in the first place, because atmosphere is not susceptive of such accidents. Secondly, because these accidents are not where the atmosphere is, nay more, the atmosphere is displaced by the motion of these species. Thirdly, because accidents do not pass from subject to subject, so that the same identical accident which was first in one subject be afterwards in another; because an accident is individuated by the subject; hence it cannot come to pass for an accident remaining identically the same to be at one time in one subject, and at another time in another. Fourthly, since the atmosphere is not deprived of its own accidents, it would have at the one time its own accidents and others foreign to it. Nor can it be maintained that this is done miraculously in virtue of the consecration, because the words of consecration do not signify this, and they effect only what they signify.

Therefore it follows that the accidents continue in this sacrament without a subject. This can be done by Divine power: for since an effect depends more upon the first cause than on the second, God Who is the first cause both of substance and accident, can by His unlimited power preserve an accident in existence when the substance is withdrawn whereby it was preserved in existence as by its proper cause, just as without natural causes He can produce other effects of natural causes, even as He formed a human body in the Virgin's womb, "without the seed of man" (Hymn for Christmas, First Vespers).

Article 2: Whether in this sacrament the dimensive quantity of the bread or wine is the subject of the other accidents?

Qualities are divisible only accidentally, that is, by reason of the subject. But the qualities remaining in this sacrament are divided by the division of dimensive quantity, as is evident through our senses. Therefore, dimensive quantity is the subject of the accidents which remain in this sacrament.

It is necessary to say that the other accidents which remain in this sacrament are subjected in the dimensive quantity of the bread and wine that remains: first of all, because something having quantity and color and affected by other accidents is perceived by the senses; nor is sense deceived in such. Secondly, because the first disposition of matter is dimensive quantity, hence Plato also assigned "great" and "small" as the first differences of matter (Aristotle, Metaph. iv). And because the first subject is matter, the consequence is that all other accidents are related to their subject through the medium of dimensive quantity; just as the first subject of color is said to be the surface, on which account some have maintained that dimensions are the substances of bodies, as is said in Metaph. iii. And since, when the subject is withdrawn, the accidents remain according to the being which they had before, it follows that all accidents remain founded upon dimensive quantity.

Thirdly, because, since the subject is the principle of individuation of the accidents, it is necessary for what is admitted as the subject of some accidents to be somehow the principle of individuation: for it is of the very notion of an individual that it cannot be in several; and this happens in two ways. First, because it is not natural to it to be in any one; and in this way immaterial separated forms, subsisting of themselves, are also individuals of themselves. Secondly, because a form, be it substantial or accidental, is naturally in someone indeed, not in several, as this whiteness, which is in this body. As to the first, matter is the principle of individuation of all inherent forms, because, since these forms, considered in themselves, are naturally in something as in a subject, from the very fact that one of them is received in matter, which is not in another, it follows that neither can the form itself thus existing be in another. As to the second, it must be maintained that the principle of individuation is dimensive quantity. For that something is naturally in another one solely, is due to the fact that that other is undivided in itself, and distinct from all others. But it is on account of quantity that substance can be divided, as is said in Phys. i. And therefore dimensive quantity itself is a particular principle of individuation in forms of this kind, namely, inasmuch as forms numerically distinct are in different parts of the matter. Hence also dimensive quantity has of itself a kind of individuation, so that we can imagine several lines of the same species, differing in position, which is included in the notion of this quantity; for it belongs to dimension for it to be "quantity having position" (Aristotle, Categor. iv), and therefore dimensive quantity can be the subject of the other accidents, rather than the other way about.

Article 3: Whether the species remaining in this sacrament can change external objects?

If they could not change external bodies, they could not be felt; for a thing is felt from the senses being changed by a sensible thing, as is said in De Anima ii.

Because everything acts in so far as it is an actual being, the consequence is that everything stands in the same relation to action as it does to being. Therefore, because, according to what was said above (), it is an effect of the Divine power that the sacramental species continue in the being which they had when the substance of the bread and wine was present, it follows that they continue in their action. Consequently they retain every action which they had while the substance of the bread and wine remained, now that the substance of the bread and wine has passed into the body and blood of Christ. Hence there is no doubt but that they can change external bodies.

Article 4: Whether the sacramental species can be corrupted?

We perceive by our senses that the consecrated hosts become putrefied and corrupted.

Corruption is "movement from being into non-being" (Aristotle, Phys. v). Now it has been stated () that the sacramental species retain the same being as they had before when the substance of the bread was present. Consequently, as the being of those accidents could be corrupted while the substance of the bread and wine was present, so likewise they can be corrupted now that the substance has passed away.

But such accidents could have been previously corrupted in two ways: in one way, of themselves; in another way, accidentally. They could be corrupted of themselves, as by alteration of the qualities, and increase or decrease of the quantity, not in the way in which increase or decrease is found only in animated bodies, such as the substances of the bread and wine are not, but by addition or division; for, as is said in Metaph. iii, one dimension is dissolved by division, and two dimensions result; while on the contrary, by addition, two dimensions become one. And in this way such accidents can be corrupted manifestly after consecration, because the dimensive quantity which remains can receive division and addition; and since it is the subject of sensible qualities, as stated above (), it can likewise be the subject of their alteration, for instance, if the color or the savor of the bread or wine be altered.

An accident can be corrupted in another way, through the corruption of its subject, and in this way also they can be corrupted after consecration; for although the subject does not remain, still the being which they had in the subject does remain, which being is proper, and suited to the subject. And therefore such being can be corrupted by a contrary agent, as the substance of the bread or wine was subject to corruption, and, moreover, was not corrupted except by a preceding alteration regarding the accidents.

Nevertheless, a distinction must be made between each of the aforesaid corruptions; because, when the body and the blood of Christ succeed in this sacrament to the substance of the bread and wine, if there be such change on the part of the accidents as would not have sufficed for the corruption of the bread and wine, then the body and blood of Christ do not cease to be under this sacrament on account of such change, whether the change be on the part of the quality, as for instance, when the color or the savor of the bread or wine is slightly modified; or on the part of the quantity, as when the bread or the wine is divided into such parts as to keep in them the nature of bread or of wine. But if the change be so great that the substance of the bread or wine would have been corrupted, then Christ's body and blood do not remain under this sacrament; and this either on the part of the qualities, as when the color, savor, and other qualities of the bread and wine are so altered as to be incompatible with the nature of bread or of wine; or else on the part of the quantity, as, for instance, if the bread be reduced to fine particles, or the wine divided into such tiny drops that the species of bread or wine no longer remain.

Article 5: Whether anything can be generated from the sacramental species?

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.

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 (); 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 ().

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 (), 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 (; ), 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 (). 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.

Article 6: Whether the sacramental species can nourish?

The Apostle speaking of this sacrament says (1 Cor. 11:21): "One, indeed, is hungry, and another is drunk": upon which the gloss observes that "he alludes to those who after the celebration of the sacred mystery, and after the consecration of the bread and wine, claimed their oblations, and not sharing them with others, took the whole, so as even to become intoxicated thereby." But this could not happen if the sacramental species did not nourish. Therefore the sacramental species do nourish.

This question presents no difficulty, now that we have solved the preceding question. Because, as stated in De Anima ii, food nourishes by being converted into the substance of the individual nourished. Now it has been stated () that the sacramental species can be converted into a substance generated from them. And they can be converted into the human body for the same reason as they can into ashes or worms. Consequently, it is evident that they nourish.

But the senses witness to the untruth of what some maintain; viz. that the species do not nourish as though they were changed into the human body, but merely refresh and hearten by acting upon the senses (as a man is heartened by the odor of meat, and intoxicated by the fumes of wine). Because such refreshment does not suffice long for a man, whose body needs repair owing to constant waste: and yet a man could be supported for long if he were to take hosts and consecrated wine in great quantity.

In like manner the statement advanced by others cannot stand, who hold that the sacramental species nourish owing to the remaining substantial form of the bread and wine: both because the form does not remain, as stated above (): and because to nourish is the act not of a form but rather of matter, which takes the form of the one nourished, while the form of the nourishment passes away: hence it is said in De Anima ii that nourishment is at first unlike, but at the end is like.

Article 7: Whether the sacramental species are broken in this sacrament?

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.

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 (), 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.

Article 8: Whether any liquid can be mingled with the consecrated wine?

It is evident to our senses that another liquid can be mixed with the wine after it is consecrated, just as before.

The truth of this question is evident from what has been said already. For it was said above (; ) 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 (; ); 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.