ng, i.e. being, corporeal being, and animated
being, and so on. Therefore the form of the bread is changed into the
form of Christ's body, according as the latter gives corporeal being,
but not according as it bestows animated being.

Reply Obj. 3: Some of the operations of bread follow it by reason of
the accidents, such as to affect the senses, and such operations are
found in the species of the bread after the consecration on account
of the accidents which remain. But some other operations follow the
bread either by reason of the matter, such as that it is changed into
something else, or else by reason of the substantial form, such as an
operation consequent upon its species, for instance, that it
"strengthens man's heart" (Ps. 103:15); and such operations are found
in this sacrament, not on account of the form or matter remaining,
but because they are bestowed miraculously upon the accidents
themselves, as will be said later (Q. 77, A. 3, ad 2, 3; AA. 5, 6).
_______________________

SEVENTH ARTICLE [III, Q. 75, Art. 7]

Whether This Change Is Wrought Instantaneously?

Objection 1: It seems that this change is not wrought
instantaneously, but successively. For in this change there is first
the substance of bread, and afterwards the substance of Christ's
body. Neither, then, is in the same instant, but in two instants. But
there is a mid-time between every two instants. Therefore this change
must take place according to the succession of time, which is between
the last instant in which the bread is there, and the first instant
in which the body of Christ is present.

Obj. 2: Further, in every change something is _in becoming_ and
something is _in being._ But these two things do not exist at the one
time for, what is _in becoming,_ is not yet, whereas what is _in
being,_ already is. Consequently, there is a before and an after in
such change: and so necessarily the change cannot be instantaneous,
but successive.

Obj. 3: Further, Ambrose says (De Sacram. iv) that this sacrament "is
made by the words of Christ." But Christ's words are pronounced
successively. Therefore the change takes place successively.

_On the contrary,_ This change is effected by a power which is
infinite, to which it belongs to operate in an instant.

_I answer that,_ A change may be instantaneous from a threefold
reason. First on the part of the form, which is the terminus of the
change. For, if it be a form that receives more and less,