body of Christ is, there, of necessity, must the Godhead
be; and therefore it is necessary for the Godhead to be in this
sacrament concomitantly with His body. Hence we read in the
profession of faith at Ephesus (P. I., chap. xxvi): "We are made
partakers of the body and blood of Christ, not as taking common
flesh, nor as of a holy man united to the Word in dignity, but the
truly life-giving flesh of the Word Himself."

On the other hand, His soul was truly separated from His body, as
stated above (Q. 50, A. 5). And therefore had this sacrament been
celebrated during those three days when He was dead, the soul of
Christ would not have been there, neither by the power of the
sacrament, nor from real concomitance. But since "Christ rising from
the dead dieth now no more" (Rom. 6:9), His soul is always really
united with His body. And therefore in this sacrament the body indeed
of Christ is present by the power of the sacrament, but His soul from
real concomitance.

Reply Obj. 2: By the power of the sacrament there is contained under
it, as to the species of the bread, not only the flesh, but the
entire body of Christ, that is, the bones the nerves, and the like.
And this is apparent from the form of this sacrament, wherein it is
not said: "This is My flesh," but "This is My body." Accordingly,
when our Lord said (John 6:56): "My flesh is meat indeed," there the
word flesh is put for the entire body, because according to human
custom it seems to be more adapted for eating, as men commonly are
fed on the flesh of animals, but not on the bones or the like.

Reply Obj. 3: As has been already stated (Q. 75, A. 5), after the
consecration of the bread into the body of Christ, or of the wine
into His blood, the accidents of both remain. From which it is
evident that the dimensions of the bread or wine are not changed into
the dimensions of the body of Christ, but substance into substance.
And so the substance of Christ's body or blood is under this
sacrament by the power of the sacrament, but not the dimensions of
Christ's body or blood. Hence it is clear that the body of Christ is
in this sacrament _by way of substance,_ and not by way of quantity.
But the proper totality of substance is contained indifferently in a
small or large quantity; as the whole nature of air in a great or
small amount of air, and the whole nature of a man in a big or small
individual. Wherefore, after the consecration, the whole substance of
Christ