Who is in this sacrament after the consecration, is much
greater than the priest. Therefore quite unseemingly the priest,
after the consecration, blesses this sacrament, by signing it with
the cross.

Obj. 5: Further, nothing which appears ridiculous ought to be done in
one of the Church's sacraments. But it seems ridiculous to perform
gestures, e.g. for the priest to stretch out his arms at times, to
join his hands, to join together his fingers, and to bow down.
Consequently, such things ought not to be done in this sacrament.

Obj. 6: Further, it seems ridiculous for the priest to turn round
frequently towards the people, and often to greet the people.
Consequently, such things ought not to be done in the celebration of
this sacrament.

Obj. 7: Further, the Apostle (1 Cor. 13) deems it improper for Christ
to be divided. But Christ is in this sacrament after the
consecration. Therefore it is not proper for the priest to divide the
host.

Obj. 8: Further, the ceremonies performed in this sacrament represent
Christ's Passion. But during the Passion Christ's body was divided in
the places of the five wounds. Therefore Christ's body ought to be
broken into five parts rather than into three.

Objection 9: Further, Christ's entire body is consecrated in this
sacrament apart from the blood. Consequently, it is not proper for a
particle of the body to be mixed with the blood.

Objection 10: Further, just as, in this sacrament, Christ's body is
set before us as food, so is His blood, as drink. But in receiving
Christ's body no other bodily food is added in the celebration of the
mass. Therefore, it is out of place for the priest, after taking
Christ's blood, to receive other wine which is not consecrated.

Objection 11: Further, the truth ought to be conformable with the
figure. But regarding the Paschal Lamb, which was a figure of this
sacrament, it was commanded that nothing of it should "remain until
the morning." It is improper therefore for consecrated hosts to be
reserved, and not consumed at once.

Objection 12: Further, the priest addresses in the plural number
those who are hearing mass, when he says, "The Lord be with you":
and, "Let us return thanks." But it is out of keeping to address one
individual in the plural number, especially an inferior. Consequently
it seems unfitting for a priest to say mass with only a single server
present. Therefore in the celebration of this sacrament it seems that
some of