being by the almighty power of God changed into his body and blood. As at the feast in Cana of Galilee, the water was changed into wine, so in the eucharist, the bread and wine are changed into, and remain the body and blood of Christ. This doctrine is thus set forth in the Canons of the Council of Trent : —
" 1. Si quis negaverit, in sanctissimae eucharistiae Sacramento contineri vere, realiter, et substantialiter corpus et sanguinem una cum anima, et divinitate Domini nostri, Jesu Christi, ac proinde totum Christum, sed dixerit tantummodo esse in eo, ut in signo, vel figura aut virtute ; anathema sit.
" 2. Si quis dixerit in sacrosancto eucharistiae sacramento rema- nere substantiam panis, et villi, una cum corpore et sanguine Domini nostri, Jesu Christi, negaveritque mirabilem illam et sin- gularem conversionem totius substantias panis in corpus, et totius substantias vini in sanguinem, manentibus duntaxat speciebus panis, et vini, quam quidem conversionem catholica ecclesia aptis- sime transubstantionem appellat ; anathema sit.
" 3. Si quis negaverit, in venerabili sacramento eucharistiae sub unaquaque specie, et sub singulis cujusque speciei partibus, sepa- ratione facta, totum Christum contineri ; anathema sit.
" 4. Si quis dixerit, peracta consecratione, in admirabili eu- charistiae sacramento non esse corpus, et sanguinem Domini nostri Jesu- Christi, sed tantum in usu dum sumitur, non autem ante, vel post ; et in hostiis, seu particulis consecratis, quae post communi- onem reservantur, vel supersunt, non remanere verum corpus Domini ; anathema sit.
"5. Si quis dixerit, vel praecipuum fructum sanctissimae eu- charistiae esse remissionem peccatorum, vel ex ea non alios effec- tus provenire ; anathema sit.
"6. Si quis dixerit, in sancto eucharistiae sacramento Chris- tum, unigenitum Dei filium, non esse cultu latriae, etiam externo, adorandum ; atque ideo nee f estiva peculiari celebritate veneran- dum ; neque in processionibus, secundum laudabilem, et univer- salem eccjesiae ritum, et consuetudinem, solemniter circumgestan- dum, vel non publice, ut adoretur, populo proponendum, et ejus adoratores esse idololatras ; anathema sit.
"7. Si quis dixerit, non licere sacram eucharistiam in sacrario reservari, sed statim post consecrationem adstantibus necessario distribuendam, aut non licere, ut ilia ad infirmos honorifice defer- atur ; anathema sit.
" 8. Si quis dixerit, Christum, in eucharistia exhibitum, spirit- ualiter tantum manducari, et non etiam sacramentaliter, et reali- ter : anathema sit.
6*80 PART m. Ch. XX.— the means of grace.
"9. Si quis negaverit, omnes, et singulos Christi fideles utrius- que sexus, cum ad annos discretionis pervenerint, teneri singulis annis, saltern in paschate, ad communicandum, juxta praeceptum sanctae matris ecclesiae ; anathema sit.
"10. Si quis dixerit, non licere sacerdoti celebranti seipsum communicare ; anathema sit.
" 11. Si quis dixerit, solam fidem esse sufficientem prsepara- tionem ad sumendum sanctissimae eucharistia3 sacramentum ; anathema sit. Et ne tantum sacramentum indigne atque ideo in mortem, condemnationem sumatur, statuit, atque declaret ipsa sancta synodus, illis, quos conscientia peccati mortalis gravat, quantumcunque etiam se contritos existiment, habita copia con- fessoris, necessario praemittendam esse confessionem sacramenta- lem. Si quis autem contrarium docere, praedicare, vel pertinaciter asserere, seu etiam publice disputando defendere praesumpserit eo ipso excommunicatus existat." 1
From this statement it appears, first, as concerns the elements of bread and wine, that in and by the act of consecration, their whole substance is changed. Nothing of the substance or essence of either remains. The accidents, or sensible properties, how- ever, continue as they were. The form, colour, taste, odour, the specific gravity, their chemical affinities, and their nutritive qual- ities remain the same. So far as the senses, chemical analysis, and physics are concerned or are to be trusted, no change has taken place. As the sensible properties of the bread and wine do not and cannot inhere in the substance of Christ's body and blood, and as their own substance no longer exists, those properties do not inhere in any substance. " Cum antea demonstratum sit, cor- pus Domini, et sanguinem vere in sacramento esse, ita nulla am- plius subsit panis, et vini substantia ; quoniam ea accidentia Christi corpori, et sanguini inhaerere non possunt : relinquitur, ut supra omnem naturae ordinem ipsa se, nulla alia re nisa, sustentent, haec perpetua, et constans fuit catholicae Ecclesiae doctrina." 2
Secondly, as to what is said to be present under the species of bread and wine, it is the body and blood of Christ ; the body which hung upon the cross ; the blood which flowed from his side ; with the nerves, bones, and whatever pertains to the completeness of man. (" Ossa, nervi, et quaecumque ad hominis perfectionem pertinent.") 3 As, however, the body of Christ is inseparably con- nected with his soul, so that where the one is, the other must be ;
1 Council of Trent, Sess. xiii. canones; Streitwolf, vol. i. pp. 50-52.
2 Catechismus Romanus, u. iv. qusest. 37 [45, xliv.] ; Ibid. p. 341. * Ibid, quaest. 27 [33. xxxi.], p. 333.