Objection 1: It seems that Christ's body is in this sacrament as in a place. Because, to be in a place definitively or circumscriptively belongs to being in a place. But Christ's body seems to be definitively in this sacrament, because it is so present where the species of the bread and wine are, that it is nowhere else upon the altar: likewise it seems to be there circumscriptively, because it is so contained under the species of the consecrated host, that it neither exceeds it nor is exceeded by it. Therefore Christ's body is in this sacrament as in a place.
Objection 2: Further, the place of the bread and wine is not empty, because nature abhors a vacuum; nor is the substance of the bread there, as stated above (Q[75], A[2]); but only the body of Christ is there. Consequently the body of Christ fills that place. But whatever fills a place is there locally. Therefore the body of Christ is in this sacrament locally.
Objection 3: Further, as stated above (A[4]), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. Therefore Christ's body is in this sacrament locally.
On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. iv). But the place, where this sacrament is, is much less than the body of Christ. Therefore Christ's body is not in this sacrament as in a place.
I answer that, As stated above (A[1], ad 3; A[3]), Christ's body is in this sacrament not after the proper manner of dimensive quantity, but rather after the manner of substance. But every body occupying a place is in the place according to the manner of dimensive quantity, namely, inasmuch as it is commensurate with the place according to its dimensive quantity. Hence it remains that Christ's body is not in this sacrament as in a place, but after the manner of substance, that is to say, in that way in which substance is contained by dimensions; because the substance of Christ's body succeeds the substance of bread in this sacrament: hence as the substance of bread was not locally under its dimensions, but after the manner of substance, so neither is the substance of Christ's body. Nevertheless the substance of Christ's body is not the subject of those dimensions, as was the substance of the bread: and therefore the substance of the bread was there locally by reason of its dimensions, because it was compared with that place through the medium of its own dimensions; but the substance of Christ's body is compared with that place through the medium of foreign dimensions, so that, on the contrary, the proper dimensions of Christ's body are compared with that place through the medium of substance; which is contrary to the notion of a located body.
Hence in no way is Christ's body locally in this sacrament.
Reply to Objection 1: Christ's body is not in this sacrament definitively, because then it would be only on the particular altar where this sacrament is performed: whereas it is in heaven under its own species, and on many other altars under the sacramental species. Likewise it is evident that it is not in this sacrament circumscriptively, because it is not there according to the commensuration of its own quantity, as stated above. But that it is not outside the superficies of the sacrament, nor on any other part of the altar, is due not to its being there definitively or circumscriptively, but to its being there by consecration and conversion of the bread and wine, as stated above (A[1]; Q[15], A[2], sqq.).
Reply to Objection 2: The place in which Christ's body is, is not empty; nor yet is it properly filled with the substance of Christ's body, which is not there locally, as stated above; but it is filled with the sacramental species, which have to fill the place either because of the nature of dimensions, or at least miraculously, as they also subsist miraculously after the fashion of substance.
Reply to Objection 3: As stated above (A[4]), the accidents of Christ's body are in this sacrament by real concomitance. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. But to be in a place is an accident when compared with the extrinsic container. And therefore it is not necessary for Christ to be in this sacrament as in a place.
Whether Christ's body is in this sacrament movably?
Objection 1: It seems that Christ's body is movably in this sacrament, because the Philosopher says (Topic. ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. "But Christ is in this sacrament," as shown above (Q[74], A[1] ). Therefore He is moved when it is moved.
Objection 2: Further, the truth ought to correspond with the figure. But, according to the commandment ( Ex. 12:10 ), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." Neither, therefore, if this sacrament be reserved until morning, will Christ's body be there; and so it is not immovably in this sacrament.
Objection 3: Further, if Christ's body were to remain under this sacrament even until the morrow, for the same reason it will remain there during all coming time; for it cannot be said that it ceases to be there when the species pass, because the existence of Christ's body is not dependent on those species. Yet Christ does not remain in this sacrament for all coming time. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. And so it seems that Christ is in this sacrament movably.
On the contrary, it is impossible for the same thing to be in motion and at rest, else contradictories would be verified of the same subject. But Christ's body is at rest in heaven. Therefore it is not movably in this sacrament.
I answer that, When any thing is one, as to subject, and manifold in being, there is nothing to hinder it from being moved in one respect, and yet to remain at rest in another just as it is one thing for a body to be white, and another thing, to be large; hence it can be moved as to its whiteness, and yet continue unmoved as to its magnitude. 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 to Objection 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 to Objection 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 the truth corresponds with the figure, still the figure cannot equal it.
Reply to Objection 3: The body of Christ remains in this sacrament not only until the morrow, but also in the future, so long as the sacramental species remain: and when they cease, Christ's body ceases to be under them, not because it depends on them, but because the relationship of Christ's body to those species is taken away, in the same way as God ceases to be the Lord of a creature which ceases to exist.
Whether the body of Christ, as it is in this sacrament, can be seen by any eye, at least by a glorified one?
Objection 1: It seems that the body of Christ, as it is in this sacrament, can be seen by the eye, at least by a glorified one. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. But the glorified eye cannot be hindered by anything from seeing bodies as they are. Therefore, the glorified eye can see Christ's body as it is in this sacrament.
Objection 2: Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Phil. 3:21. But Christ's eye beholds Himself as He is in this sacrament. Therefore, for the same reason, every other glorified eye can see Him.
Objection 3: Further, in the resurrection the saints will be equal to the angels, according to Lk. 20:36. But the angels see the body of Christ as it is in this sacrament, for even the devils are found to pay reverence thereto, and to fear it. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament.
On the contrary, As long as a thing remains the same, it cannot at the same time be seen by the same eye under diverse species. But the glorified eye sees Christ always, as He is in His own species, according to Is. 33:17 : "(His eyes) shall see the king in his beauty." It seems, then, that it does not see Christ, as He is under the species of this sacrament.