Dist. 10, Part 2, Art. 1, Q. 4
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/10/q/bon-sent-IV-d10-p2-a1-q4
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### Question IV. *Whether the power of the words can convert any quantity of matter whatsoever.*

Fourthly, inquiry is made concerning the transubstantiating power in relation to the *element*, and it is asked whether the power of the words can convert any quantity of matter whatsoever. And that it can, seems [to be the case]:

1. *Because* it is equally difficult to convert one host as two, and so two as three, and so proceeding: therefore by parity of reasoning it is equally easy to convert a large and a small quantity.

2. *Likewise*, that conversion is from an immense power; but that power can [act] upon any quantity of matter whatsoever: therefore etc.

3. *Likewise*, one priest could consecrate for the whole world; by the same reasoning, if there were twice as many, and so ascending: therefore etc.

4. *Likewise*, bread is something wholly homogeneous, therefore it is of the same nature in the whole and in the parts; and if it is suited to conversion according to this part, then also according to every part: therefore if the word and the element be present, since these make the Sacrament, it is evident etc.

5. *Likewise*, just as a mean is corrupted by excess, so too by defect; but in however small a quantity the word can convert: therefore [it can] in however large a quantity.

**On the contrary:**
1. *God created all things in number, weight, and measure*, as is said in the eleventh chapter of Wisdom: therefore in this Sacrament a determinate measure is involved: therefore it cannot [be] in any quantity of matter whatsoever.

2. *Likewise*, one baptizing, if he intended by the word to consecrate the whole sea, would nevertheless consecrate only that part which comes into use: therefore it seems likewise, that here too [he would] not [consecrate] the whole [quantity of] bread.

3. *Likewise*, by the power of the Sacrament nothing ought to be done which would be to the contempt of the Sacrament; but if this were done by the power of the word, a foolish priest could consecrate all the bread in the market, and thus this Sacrament would come into contempt: therefore etc.

4. *Likewise*, «nature does nothing in vain», therefore much less does God; but if consecration were brought about in any quantity whatsoever, it would be in vain: therefore etc.

### Conclusion

> It seems probable that the power of the words does not extend itself except to as much matter as is fitting to be taken into the use of the faithful.

**I respond:** It must be said that to this some have wished to say that not only [does the priest] not [consecrate] bread from the market, but indeed also, unless the rite instituted by the Church be observed, the priest does not consecrate; because, just as none but a priest can consecrate, so neither does the priest himself consecrate unless he observe the manner of priests and the rite in consecrating. And they say this was revealed. But whoever does otherwise is not a priest, but a violator of the Sacrament, according to their judgment. — But this position is too narrow, because, as Augustine says, and as is found in the eighth distinction, the form of the words, in which the power of consecrating consists, is very small; and it is agreed that things of this kind were added for the sake of solemnity.

Another position is that if intention and word and element be present, there is a Sacrament in any quantity of matter whatsoever. Hence if a priest were to intend to consecrate all the bread in the market, it would be consecrated, and likewise all the wine in the cellar. — But this position is too broad; and while it attributes too much to the word and the minister, it brings contempt upon the Sacrament. Nor is it to be believed that Christ would grant this, since not even a wise man would dictate that this be granted; and He Himself made all things most wisely and most wisely instituted this Sacrament.

And therefore it must be said, without prejudice, that conversion does not come about by the power of the words unless intention be present, and an intention in accord with the institution and intention of the Church; because, as Hugh says, «every Sacrament is reckoned void if it is celebrated against the institution». But the intention of the Church and of the One instituting is to convert [it] to the use of the faithful. Hence since the power of the words is regulated according to the intention, it extends itself to as much matter as a priest can consecrate, which ought to and is fitting to be taken into the use of the faithful.

1. And through this it is evident that a priest wishing to consecrate all the bread in the market does nothing.

2. 3. To that which is objected, that this power can [act] upon any quantity of matter whatsoever; it must be said that it is true; but this does not come from an impotence of the word, but from a defect of intention. — Likewise the following is evident: because, if there were so many faithful that it were necessary for them to have as much in hosts as [there is] of bread in the market, then with an ordered intention he could consecrate.

4. 5. To the other [it must be said] that there is no defect on the part of the matter, but of the ordered intention, as has been said — not, I say, [a defect ordered] to the end, because such an ordering does not bring it about whether the conversion takes place or not. For if someone consecrates with the intention of profit, he nonetheless consecrates; but if someone were to consecrate not for use, but in order to cast [it] into a latrine, it is said by some that he would do nothing. Whatever may be of this, nevertheless it is true that it is necessary that there be a fitness for use according to a judgment of probability;

and therefore it cannot be consecrated in any quantity whatsoever, on account of this, that an excess of quantity takes away the suitability for use on the part of the matter. — But however small the quantity be, it can come into use without indecency; and therefore a small quantity is no impediment, because however small it can come into use.

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