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Objection 1: It seems that the whole dimensive quantity of
Christ's body is not in this sacrament. For it was said (Article
3) that Christ's entire body is contained under every part of the
consecrated host. But no dimensive quantity is contained entirely in
any whole, and in its every part. Therefore it is impossible for the
entire dimensive quantity of Christ's body to be there.
Objection 2: Further, it is impossible for two dimensive quantities
to be together, even though one be separate from its subject, and the
other in a natural body, as is clear from the Philosopher (Metaph.
iii). But the dimensive quantity of the bread remains in this
sacrament, as is evident to our senses. Consequently, the dimensive
quantity of Christ's body is not there.
Objection 3: Further, if two unequal dimensive quantities be set
side by side, the greater will overlap the lesser. But the dimensive
quantity of Christ's body is considerably larger than the dimensive
quantity of the consecrated host according to every dimension.
Therefore, if the dimensive quantity of Christ's body be in this
sacrament together with the dimensive quantity of the host, the
dimensive quantity of Christ's body is extended beyond the quantity of
the host, which nevertheless is not without the substance of Christ's
body. Therefore, the substance of Christ's body will be in this
sacrament even outside the species of the bread, which is
unreasonable, since the substance of Christ's body is in this
sacrament, only by the consecration of the bread, as stated above
(Article 2). Consequently, it is impossible for the whole
dimensive quantity of Christ's body to be in this sacrament.
On the contrary, The existence of the dimensive quantity of any body
cannot be separated from the existence of its substance. But in this
sacrament the entire substance of Christ's body is present, as stated
above (Articles 1,3). Therefore the entire dimensive quantity of
Christ's body is in this sacrament.
I answer that, As stated above (Article 1), any part of Christ
is in this sacrament in two ways: in one way, by the power of the
sacrament; in another, from real concomitance. By the power of the
sacrament the dimensive quantity of Christ's body is not in this
sacrament; for, by the power of the sacrament that is present in this
sacrament, whereat the conversion is terminated. But the conversion
which takes place in this sacrament is terminated directly at the
substance of Christ's body, and not at its dimensions; which is
evident from the fact that the dimensive quantity of the bread remains
after the consecration, while only the substance of the bread passes
away.
Nevertheless, since the substance of Christ's body is not really
deprived of its dimensive quantity and its other accidents, hence it
comes that by reason of real concomitance the whole dimensive quantity
of Christ's body and all its other accidents are in this sacrament.
Reply to Objection 1: The manner of being of every thing is
determined by what belongs to it of itself, and not according to what
is coupled accidentally with it: thus an object is present to the
sight, according as it is white, and not according as it is sweet,
although the same object may be both white and sweet; hence sweetness
is in the sight after the manner of whiteness, and not after that of
sweetness. Since, then, the substance of Christ's body is present
on the altar by the power of this sacrament, while its dimensive
quantity is there concomitantly and as it were accidentally, therefore
the dimensive quantity of Christ's body is in this sacrament, not
according to its proper manner (namely, that the whole is in the
whole, and the individual parts in individual parts), but after the
manner of substance, whose nature is for the whole to be in the whole,
and the whole in every part.
Reply to Objection 2: Two dimensive quantities cannot naturally be
in the same subject at the same time, so that each be there according
to the proper manner of dimensive quantity. But in this sacrament the
dimensive quantity of the bread is there after its proper manner, that
is, according to commensuration: not so the dimensive quantity of
Christ's body, for that is there after the manner of substance, as
stated above (ad 1).
Reply to Objection 3: The dimensive quantity of Christ's body is
in this sacrament not by way of commensuration, which is proper to
quantity, and to which it belongs for the greater to be extended beyond
the lesser; but in the way mentioned above (ad 1,2).
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