s sacrament.

_On the contrary,_ Augustine says in his book on the Sentences of
Prosper (Lanfranc, De Corp. et Sang. Dom. xiii): "Under the species
which we behold, of bread and wine, we honor invisible things, i.e.
flesh and blood."

_I answer that,_ It is evident to sense that all the accidents of the
bread and wine remain after the consecration. And this is reasonably
done by Divine providence. First of all, because it is not customary,
but horrible, for men to eat human flesh, and to drink blood. And
therefore Christ's flesh and blood are set before us to be partaken
of under the species of those things which are the more commonly used
by men, namely, bread and wine. Secondly, lest this sacrament might
be derided by unbelievers, if we were to eat our Lord under His own
species. Thirdly, that while we receive our Lord's body and blood
invisibly, this may redound to the merit of faith.

Reply Obj. 1: As is said in the book _De Causis,_ an effect depends
more on the first cause than on the second. And therefore by God's
power, which is the first cause of all things, it is possible for
that which follows to remain, while that which is first is taken away.

Reply Obj. 2: There is no deception in this sacrament; for the
accidents which are discerned by the senses are truly present. But
the intellect, whose proper object is substance as is said in _De
Anima_ iii, is preserved by faith from deception.

And this serves as answer to the third argument; because faith is not
contrary to the senses, but concerns things to which sense does not
reach.

Reply Obj. 4: This change has not properly a subject, as was stated
above (A. 4, ad 1); nevertheless the accidents which remain have some
resemblance of a subject.
_______________________

SIXTH ARTICLE [III, Q. 75, Art. 6]

Whether the Substantial Form of the Bread Remains in This Sacrament
After the Consecration?

Objection 1: It seems that the substantial form of the bread remains
in this sacrament after the consecration. For it has been said (A. 5)
that the accidents remain after the consecration. But since bread is
an artificial thing, its form is an accident. Therefore it remains
after the consecration.

Obj. 2: Further, the form of Christ's body is His soul: for it is
said in _De Anima_ ii, that the soul "is the act of a physical body
which has life in potentiality". But it cannot be said that the
substantial form of the bread is changed into the soul. Therefore