urn
of matter, it seems better to say that in the actual consecration it
is miraculously bestowed on the dimensive quantity of the bread and
wine to be the subject of subsequent forms. Now this is proper to
matter; and therefore as a consequence everything which goes with
matter is bestowed on dimensive quantity; and therefore everything
which could be generated from the matter of bread or wine, if it were
present, can be generated from the aforesaid dimensive quantity of
the bread or wine, not, indeed, by a new miracle, but by virtue of
the miracle which has already taken place.

Reply Obj. 1: Although no matter is there out of which a thing may be
generated, nevertheless dimensive quantity supplies the place of
matter, as stated above.

Reply Obj. 2: Those sacramental species are indeed accidents, yet
they have the act and power of substance, as stated above (A. 3).

Reply Obj. 3: The dimensive quantity of the bread and wine retains
its own nature, and receives miraculously the power and property of
substance; and therefore it can pass to both, that is, into substance
and dimension.
_______________________

SIXTH ARTICLE [III, Q. 77, Art. 6]

Whether the Sacramental Species Can Nourish?

Objection 1: It seems that the sacramental species cannot nourish,
because, as Ambrose says (De Sacram. v), "it is not this bread that
enters into our body, but the bread of everlasting life, which
supports the substance of our soul." But whatever nourishes enters
into the body. Therefore this bread does not nourish: and the same
reason holds good of the wine.

Obj. 2: Further, as is said in De Gener. ii, "We are nourished by the
very things of which we are made." But the sacramental species are
accidents, whereas man is not made of accidents, because accident is
not a part of substance. Therefore it seems that the sacramental
species cannot nourish.

Obj. 3: Further, the Philosopher says (De Anima ii) that "food
nourishes according as it is a substance, but it gives increase by
reason of its quantity." But the sacramental species are not a
substance. Consequently they cannot nourish.

_On the contrary,_ The Apostle speaking of this sacrament says (1
Cor. 11:21): "One, indeed, is hungry, and another is drunk": upon
which the gloss observes that "he alludes to those who after the
celebration of the sacred mystery, and after the consecration of the
bread and wine, claimed their oblations, and not sharing them with
others,