t,
and His body by real concomitance, as is also His soul and Godhead:
because now Christ's blood is not separated from His body, as it was
at the time of His Passion and death. Hence if this sacrament had
been celebrated then, the body of Christ would have been under the
species of the bread, but without the blood; and, under the species
of the wine, the blood would have been present without the body, as
it was then, in fact.

Reply Obj. 1: Although the whole Christ is under each species, yet it
is so not without purpose. For in the first place this serves to
represent Christ's Passion, in which the blood was separated from the
body; hence in the form for the consecration of the blood mention is
made of its shedding. Secondly, it is in keeping with the use of this
sacrament, that Christ's body be shown apart to the faithful as food,
and the blood as drink. Thirdly, it is in keeping with its effect, in
which sense it was stated above (Q. 74, A. 1) that "the body is
offered for the salvation of the body, and the blood for the
salvation of the soul."

Reply Obj. 2: In Christ's Passion, of which this is the memorial, the
other parts of the body were not separated from one another, as the
blood was, but the body remained entire, according to Ex. 12:46: "You
shall not break a bone thereof." And therefore in this sacrament the
blood is consecrated apart from the body, but no other part is
consecrated separately from the rest.

Reply Obj. 3: As stated above, the body of Christ is not under the
species of wine by the power of the sacrament, but by real
concomitance: and therefore by the consecration of the wine the body
of Christ is not there of itself, but concomitantly.
_______________________

THIRD ARTICLE [III, Q. 76, Art. 3]

Whether Christ Is Entire Under Every Part of the Species of the Bread
and Wine?

Objection 1: It seems that Christ is not entire under every part of
the species of bread and wine. Because those species can be divided
infinitely. If therefore Christ be entirely under every part of the
said species, it would follow that He is in this sacrament an
infinite number of times: which is unreasonable; because the infinite
is repugnant not only to nature, but likewise to grace.

Obj. 2: Further, since Christ's is an organic body, it has parts
determinately distant. For a determinate distance of the individual
parts from each other is of the very nature of an organic body, as
that of eye from eye, an