THE NEW SCHAFF-HERZOG
transmutation of its former substance, its former dimensions. The mediating thought of this theoryis, that that which is in the sacrament by virtue of the change is there of necessity, although owing its presence merely to concomitance, thus assuring only an incidental existence, and liable to sacrifice its individuality, if the sacrament requires it. The dialectic fallacy is the confusion of substance with the abstract nature of substance in the course of the argument. As a consequence the idea of an organic body in the sacrament is emptied and reduced to a mathematical point. Thomas gets no further than the subintration theory; nevertheless, the Thomistic theory was adopted by the Roman catechism.
Duns Scotus, besides his objection to the organic disintegration of the body, insisted that bread and body must be present, each in all the attributes essential to its concept. Accordingly, he distinguishes in the quantitative existence of an object between a logical " intrinsic position " of the quantity considered absolutely, by which there is a differentiation and a correlation of distinct exclusive parts in the whole, and an " extrinsic position " with reference to space; which is again differentiated into the occupancy of space in general, and the coextensive collocation of the parts respectively with their spaces. The second distinction refers more specifically to the mere coexistence of two quantities, over against their coexistence together with the coextension of the parts. In application, the body is present in fact in its organic unity according to the intrinsic position, but, by a miracle, in the manner of coexistence without the coextension of parts. Hence, the presence is of " the whole in the whole and entirely in any part whatsoever." The fallacy lay in abstracting space from its integral relation, and in its realistic treatment as a quantity; nevertheless, the doctrine was thus assumed by Bellarmin.
Occam attacked the realistic conception of quantity. He rightly asserted that, since the conception of space is derived from the collocation of plural objects or spaces, the order of parts in the whole necessarily implies each part in its corresponding space. The fiction of the coexistence of quantities without coextension was thus exposed. In place he now denied that quantitativeness or extension was a thing, real and distinct, and intermediate between substance and quality, but he affirmed that it was one and the same with the substance or quality to which it belongs as accident, and denoted the thing itself so far as it was a quantity; or it was " the thing circumscriptively in place," whether this, more definitely, were substance or quality. If, then, a substance or quality coincided with space throughout, whole with whole and part with part, it was a quantum; and inversely, if a substance or quality coexists with space, whole with whole and the whole with every part, it must be a non-quantum. This he terms " definitive existence," which he asserts may also be applied to material, corporeal, divisible things, and necessarily thus to the body of Christ. As to the mode Occam points to concentration in digestion, holding that to divine omnipotence both are equally
feasible. This doctrine termed " condensation " takes the place of that of subintration, though the result is the same. The body exists in the sacrament without extension as a mathematical point. The contradiction of corporeity, or organic form, without dimension is also referred to divine omnipotence. Even in the bloom of ecclesiastical scholasticism it was felt that the doctrine of transubstantiation was not beyond question, and such men as Duns Scotus, Occam, and Pierre d'Ailly (q.v.) entertained alternative or modified views, though accepting and defending the orthodox doctrine because of the authority of the Church. The Council of Trent sanctioned it officially as did Pius YL in his " Constitution," 1794.
\III. Practical Results of the Dogmatization: With the establishment of the dogma of transubstantiation, 1215, it became more and more evident that the Eucharist was a sacrament utterly different in kind from all others. They were efficacious only in their administration to such a degree
that (with the exception of marriage)
i. Sacrifice ; their form came to consist only in the
Adoration; words of their exercise by the priest.
Reservation. In the Eucharist, on the contrary, the
consecration itself was the sacramental act, and the object of this consecration vas not communion, which remained a mere incident, but the transubstantiation of the elements, or the creation of the presence of Christ and of his body. The purpose of the consecration, moreover, is the sacrifice, the act of the priest, not of the congregation; this sacrifice was believed vto be commanded in the words: " This do in remembrance of me." This development was of gradual growth, the original intention, as manifest from Radbert to Pulleyn, being to assure the faithful of the real presence for eucharistic communion; but when the perfection of the sacrament came to subsist in the consecration, the conclusion of the real identity of the sacrifice of the mass with the sacrifice on Calvary from the real presence proved inevitable^ Berengar points out that the solemn celebratkfli is not the passion of the Lord but its symbolic commemoration. Though Thomas holds to the fact and symbol, yet he not only identifies the real effects of the original act of atonement with the symbolic ceremony but explains that by the real presence, and not merely by symbol and significance, the sacrifice of the new law is to tower above the shadowed sacrifices of the old; and containing Christ in reality it is the culmination of all other sacraments, through which alone the power of Christ is imparted. If Christ be present from the moment that the sacrament is completed by consecration, and if he be present both in his humanity and his divinity, then veneration is due him, present in the host. Thomas emphasizes already that no bread substance must remain in the sacrament, lest anything created may hinder worship.
Veneration presupposes the reservation of the host. It is at least certain that in the ancient Church not only were the consecrated elements taken by the deacons to the houses of the sick, but that many took with them some of the consecrated bread; and it is also known that penitents, when