it is evident that the bread
and wine cannot be changed either into the Godhead or into the soul
of Christ. Since therefore Christ exists in three substances, namely,
the Godhead, soul and body, as shown above (Q. 2, A. 5; Q. 5, AA. 1,
3), it seems that the entire Christ is not under this sacrament.

Obj. 2: Further, Christ is in this sacrament, forasmuch as it is
ordained to the refection of the faithful, which consists in food and
drink, as stated above (Q. 74, A. 1). But our Lord said (John 6:56):
"My flesh is meat indeed, and My blood is drink indeed." Therefore,
only the flesh and blood of Christ are contained in this sacrament.
But there are many other parts of Christ's body, for instance, the
nerves, bones, and such like. Therefore the entire Christ is not
contained under this sacrament.

Obj. 3: Further, a body of greater quantity cannot be contained under
the measure of a lesser. But the measure of the bread and wine is
much smaller than the measure of Christ's body. Therefore it is
impossible that the entire Christ be contained under this sacrament.

_On the contrary,_ Ambrose says (De Officiis): "Christ is in this
sacrament."

_I answer that,_ It is absolutely necessary to confess according to
Catholic faith that the entire Christ is in this sacrament. Yet we
must know that there is something of Christ in this sacrament in a
twofold manner: first, as it were, by the power of the sacrament;
secondly, from natural concomitance. By the power of the sacrament,
there is under the species of this sacrament that into which the
pre-existing substance of the bread and wine is changed, as expressed
by the words of the form, which are effective in this as in the other
sacraments; for instance, by the words: "This is My body," or, "This
is My blood." But from natural concomitance there is also in this
sacrament that which is really united with that thing wherein the
aforesaid conversion is terminated. For if any two things be really
united, then wherever the one is really, there must the other also
be: since things really united together are only distinguished by an
operation of the mind.

Reply Obj. 1: Because the change of the bread and wine is not
terminated at the Godhead or the soul of Christ, it follows as a
consequence that the Godhead or the soul of Christ is in this
sacrament not by the power of the sacrament, but from real
concomitance. For since the Godhead never set aside the assumed body,
wherever the