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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 (Article 6). But when flesh
or a child appears, the sacramental species cease to be present.
Therefore Christ's body is not truly there.
Objection 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.
Objection 3: Further, Christ's body begins to be in this
sacrament by consecration and conversion, as was said above (Question
75, Articles 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.
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.
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.
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 (XP, Question 85, Articles 2,3).
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. Secondly, because a glorified body, which appears at
will, disappears when it wills after the apparition; thus it is
related (Lk. 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.
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 (Question 77, Article 2), the body of Christ
truly remains in this sacrament.
Reply to Objection 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.
Reply to Objection 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.
Reply to Objection 3: The dimensions of the consecrated bread and
wine continue, while a miraculous change is wrought in the other
accidents, as stated above.
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