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Objection 1: It seems that nothing can be generated from the
sacramental species: because, whatever is generated, is generated out
of some matter: for nothing is generated out of nothing, although by
creation something is made out of nothing. But there is no matter
underlying the sacramental species except that of Christ's body, and
that body is incorruptible. Therefore it seems that nothing can be
generated from the sacramental species.
Objection 2: Further, things which are not of the same genus cannot
spring from one another: thus a line is not made of whiteness. But
accident and substance differ generically. Therefore, since the
sacramental species are accidents, it seems that no substance can be
generated from them.
Objection 3: Further, if any corporeal substance be generated from
them, such substance will not be without accident. Therefore, if any
corporeal substance be generated from the sacramental species, then
substance and accident would be generated from accident, namely, two
things from one, which is impossible. Consequently, it is impossible
for any corporeal substance to be generated out of the sacramental
species.
On the contrary, 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.
I answer that, 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 (Article 4); 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
(Question 75, Articles 2,4,8).
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
(Question 75, Articles 2,4), 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
(Article 4; Question 76, Article 6, ad 3), 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 (Question 75, Article 2). 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.
Reply to Objection 1: Although no matter is there out of which a
thing may be generated, nevertheless dimensive quantity supplies the
place of matter, as stated above.
Reply to Objection 2: Those sacramental species are indeed
accidents, yet they have the act and power of substance, as stated
above (Article 3).
Reply to Objection 3: The dimensive quantity of the bread and wine
retains its own nature, and receives miraculously the power and
property of substance; and therefore it can pass to both, that is,
into substance and dimension.
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