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Objection 1: It seems that the species which remain in this
sacrament cannot affect external objects. For it is proved in Phys.
vii, that forms which are in matter are produced by forms that are in
matter, but not from forms which are without matter, because like
makes like. But the sacramental species are species without matter,
since they remain without a subject, as is evident from what was said
above (Article 1). Therefore they cannot affect other matter by
producing any form in it.
Objection 2: Further, when the action of the principal agent
ceases, then the action of the instrument must cease, as when the
carpenter rests, the hammer is moved no longer. But all accidental
forms act instrumentally in virtue of the substantial form as the
principal agent. Therefore, since the substantial form of the bread
and wine does not remain in this sacrament, as was shown above
(Question 75, Article 6), it seems that the accidental forms
which remain cannot act so as to change external matter.
Objection 3: Further, nothing acts outside its species, because an
effect cannot surpass its cause. But all the sacramental species are
accidents. Therefore they cannot change external matter, at least as
to a substantial form.
On the contrary, 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.
I answer that, 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 (Article 1), 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.
Reply to Objection 1: The sacramental species, although they are
forms existing without matter, still retain the same being which they
had before in matter, and therefore as to their being they are like
forms which are in matter.
Reply to Objection 2: The action of an accidental form depends upon
the action of a substantial form in the same way as the being of
accident depends upon the being of substance; and therefore, as it is
an effect of Divine power that the sacramental species exist without
substance, so is it an effect of Divine power that they can act
without a substantial form, because every action of a substantial or
accidental form depends upon God as the first agent.
Reply to Objection 3: The change which terminates in a substantial
form is not effected by a substantial form directly, but by means of
the active and passive qualities, which act in virtue of the
substantial form. But by Divine power this instrumental energy is
retained in the sacramental species, just as it was before: and
consequently their action can be directed to a substantial form
instrumentally, just in the same way as anything can act outside its
species, not as by its own power, but by the power of the chief
agent.
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