gnitude. But in Christ, being in Himself and being under the
sacrament are not the same thing, because when we say that He is
under this sacrament, we express a kind of relationship to this
sacrament. According to this being, then, Christ is not moved locally
of Himself, but only accidentally, because Christ is not in this
sacrament as in a place, as stated above (A. 5). But what is not in a
place, is not moved of itself locally, but only according to the
motion of the subject in which it is.

In the same way neither is it moved of itself according to the being
which it has in this sacrament, by any other change whatever, as for
instance, that it ceases to be under this sacrament: because whatever
possesses unfailing existence of itself, cannot be the principle of
failing; but when something else fails, then it ceases to be in it;
just as God, Whose existence is unfailing and immortal, ceases to be
in some corruptible creature because such corruptible creature ceases
to exist. And in this way, since Christ has unfailing and
incorruptible being, He ceases to be under this sacrament, not
because He ceases to be, nor yet by local movement of His own, as is
clear from what has been said, but only by the fact that the
sacramental species cease to exist.

Hence it is clear that Christ, strictly speaking is immovably in this
sacrament.

Reply Obj. 1: This argument deals with accidental movement, whereby
things within us are moved together with us. But with things which
can of themselves be in a place, like bodies, it is otherwise than
with things which cannot of themselves be in a place, such as forms
and spiritual substances. And to this mode can be reduced what we say
of Christ, being moved accidentally, according to the existence which
He has in this sacrament, in which He is not present as in a place.

Reply Obj. 2: It was this argument which seems to have convinced
those who held that Christ's body does not remain under this
sacrament if it be reserved until the morrow. It is against these
that Cyril says (Ep. lxxxiii): "Some are so foolish as to say that
the mystical blessing departs from the sacrament, if any of its
fragments remain until the next day: for Christ's consecrated body is
not changed, and the power of the blessing, and the life-giving grace
is perpetually in it." Thus are all other consecrations irremovable
so long as the consecrated things endure; on which account they are
not repeated. And although t