bj. 3: Although the sacramental species are not a substance,
still they have the virtue of a substance, as stated above.
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SEVENTH ARTICLE [III, Q. 77, Art. 7]

Whether the Sacramental Species Are Broken in This Sacrament?

Objection 1: It seems that the sacramental species are not broken in
this sacrament, because the Philosopher says in Meteor. iv that
bodies are breakable owing to a certain disposition of the pores; a
thing which cannot be attributed to the sacramental species.
Therefore the sacramental species cannot be broken.

Obj. 2: Further, breaking is followed by sound. But the sacramental
species emit no sound: because the Philosopher says (De Anima ii),
that what emits sound is a hard body, having a smooth surface.
Therefore the sacramental species are not broken.

Obj. 3: Further, breaking and mastication are seemingly of the same
object. But it is Christ's true body that is eaten, according to John
6:57: "He that eateth My flesh, and drinketh My blood." Therefore it
is Christ's body that is broken and masticated: and hence it is said
in the confession of Berengarius: "I agree with the Holy Catholic
Church, and with heart and lips I profess, that the bread and wine
which are placed on the altar, are the true body and blood of Christ
after consecration, and are truly handled and broken by the priest's
hands, broken and crushed by the teeth of believers." Consequently,
the breaking ought not to be ascribed to the sacramental species.

_On the contrary,_ Breaking arises from the division of that which
has quantity. But nothing having quantity except the sacramental
species is broken here, because neither Christ's body is broken, as
being incorruptible, nor is the substance of the bread, because it no
longer remains. Therefore the sacramental species are broken.

_I answer that,_ Many opinions prevailed of old on this matter. Some
held that in this sacrament there was no breaking at all in reality,
but merely in the eyes of the beholders. But this contention cannot
stand, because in this sacrament of truth the sense is not deceived
with regard to its proper object of judgment, and one of these
objects is breaking, whereby from one thing arise many: and these are
common sensibles, as is stated in _De Anima_ ii.

Others accordingly have said that there was indeed a genuine
breaking, but without any subject. But this again contradicts our
senses; because a quantitative body is seen