ent also is true of formal conversion or
change, because, as stated above (ad 1), a form must be in some
matter or subject. But this is not so in a change of the entire
substance; for in this case no subject is possible.

Reply Obj. 3: Form cannot be changed into form, nor matter into
matter by the power of any finite agent. Such a change, however, can
be made by the power of an infinite agent, which has control over all
being, because the nature of being is common to both forms and to
both matters; and whatever there is of being in the one, the author
of being can change into whatever there is of being in the other,
withdrawing that whereby it was distinguished from the other.
_______________________

FIFTH ARTICLE [III, Q. 75, Art. 5]

Whether the Accidents of the Bread and Wine Remain in This Sacrament
After the Change?

Objection 1: It seems that the accidents of the bread and wine do not
remain in this sacrament. For when that which comes first is removed,
that which follows is also taken away. But substance is naturally
before accident, as is proved in _Metaph._ vii. Since, then, after
consecration, the substance of the bread does not remain in this
sacrament, it seems that its accidents cannot remain.

Obj. 2: Further, there ought not to be any deception in a sacrament
of truth. But we judge of substance by accidents. It seems, then,
that human judgment is deceived, if, while the accidents remain, the
substance of the bread does not. Consequently this is unbecoming to
this sacrament.

Obj. 3: Further, although our faith is not subject to reason, still
it is not contrary to reason, but above it, as was said in the
beginning of this work (I, Q. 1, A. 6, ad 2; A. 8). But our reason
has its origin in the senses. Therefore our faith ought not to be
contrary to the senses, as it is when sense judges that to be bread
which faith believes to be the substance of Christ's body. Therefore
it is not befitting this sacrament for the accidents of bread to
remain subject to the senses, and for the substance of bread not to
remain.

Obj. 4: Further, what remains after the change has taken place seems
to be the subject of change. If therefore the accidents of the bread
remain after the change has been effected, it seems that the
accidents are the subject of the change. But this is impossible; for
"an accident cannot have an accident" (Metaph. iii). Therefore the
accidents of the bread and wine ought not to remain in thi