t of bread." For everything out of which another is
made, is that which is made the other; but not conversely: for we say
that a black thing is made out of a white thing, and that a white
thing is made black: and although we may say that a man becomes black
still we do not say that a black thing is made out of a man, as is
shown in _Phys._ i. If it be true, then, that Christ's body is made
out of bread, it will be true to say that bread is made the body of
Christ. But this seems to be false, because the bread is not the
subject of the making, but rather its term. Therefore, it is not said
truly that Christ's body is made out of bread.

Obj. 2: Further, the term of _becoming_ is something that is, or
something that is _made._ But this proposition is never true: "The
bread is the body of Christ"; or "The bread is made the body of
Christ"; or again, "The bread will be the body of Christ." Therefore
it seems that not even this is true: "The body of Christ is made out
of bread."

Obj. 3: Further, everything out of which another is made is converted
into that which is made from it. But this proposition seems to be
false: "The bread is converted into the body of Christ," because such
conversion seems to be more miraculous than the creation of the
world, in which it is not said that non-being is converted into
being. Therefore it seems that this proposition likewise is false:
"The body of Christ is made out of bread."

Obj. 4: Further, that out of which something is made, can be that
thing. But this proposition is false: "Bread can be the body of
Christ." Therefore this is likewise false: "The body of Christ is
made out of bread."

_On the contrary,_ Ambrose says (De Sacram. iv): "When the
consecration takes place, the body of Christ is made out of the
bread."

_I answer that,_ This conversion of bread into the body of Christ has
something in common with creation, and with natural transmutation,
and in some respect differs from both. For the order of the terms is
common to these three; that is, that after one thing there is another
(for, in creation there is being after non-being; in this sacrament,
Christ's body after the substance of bread; in natural transmutation
white after black, or fire after air); and that the aforesaid terms
are not coexistent.

Now the conversion, of which we are speaking, has this in common with
creation, that in neither of them is there any common subject
belonging to either of the extremes