Dist. 10, Part 2, Art. 2, Q. 2
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-a2-q2
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### Question II. *Whether the existence of Christ under the Sacrament is above the sense of the comprehensor.*

Secondly it is asked whether the existence of Christ under the Sacrament is above the sense of the comprehensor. And that it is not seems to be the case:

1. Because the Master says in the following distinction that this is the reason why the body of Christ is delivered under another species, "that faith may have merit"; but in the Blessed faith has no place: therefore it seems that it ought to appear to them in its proper species.

2. Likewise, although the state of grace supports and tolerates some veil, nevertheless to the state of glory every veil is unveiled: therefore if the body of Christ is veiled to our sense by the species, it seems that to the Blessed it would be unveiled.

3. Likewise, the senses are deceived for this reason, that Christ there lies hidden from our senses; but in the Blessed no deception occurs: therefore in no way can it lie hidden from the sense of the Blessed.

4. Likewise, the brightness of a non-glorified body cannot lie hidden from non-glorified sight, therefore neither can the brightness of a glorified body from glorified sight; but the body of Christ is most bright: therefore etc.

**On the contrary:** 1. That existence and mode of existing is above the intellect; but the sense is never elevated above the intellect: therefore it is above every sense however glorified.

2. Likewise, the body of Christ under the Sacrament has a mode of existing elevated beyond the mode of existing of a created spirit, in that it is whole in every part, and in that it is in several places at once; but a glorified eye never sees a spirit: therefore neither the body of Christ, as it exists there.

3. Likewise, the sense of taste is in the Blessed, as Augustine says in the Five Responses, and will be shown below; but suppose that a Blessed one were to receive the body of Christ, it is established that the taste would not perceive the savor of flesh: therefore by parity of reasoning neither does sight perceive it, as it is there.

4. Likewise, there is a rule in perspective, that when two magnitudes are seen in an equal space, the greater

magnitude is seen under a greater angle — for seeing is according to the triangular direction of rays, such that the base is the thing seen, and the angle is understood to be formed about the pupil — therefore since the body of Christ is greater than this species, if it sees within the smaller species the greater magnitude, the greater angle is within the smaller.

But this cannot be except by a miracle: therefore it is impossible that it should see by the nature of a glorified body; rather, to see is as much a miracle as to exist.

### Conclusion.

> Sight, however glorified, does not attain to this, that it should see the body of Christ under the Sacrament of the altar as it is, even if it is present.

**I respond:** It must be said that the existence of the body of Christ under the Sacrament is exalted above the mode of being both of every body and of every corporeal and dimensive thing. Hence, since sight does not abstract from quantity, because it is a common sensible, and must perceive a body according to its corporeal mode of existing; it must be said that in no way does sight, however glorified, attain to this, that it should see Christ there as he is, even if he is present. — And if to someone it has been shown miraculously, nevertheless it was never shown in the form which he has there, as is commonly said; because it was shown in the form of a little child, and he is there according to the same quantity which he has in heaven, and thus he is in every part; and this mode of existing abstracts from every sense. Hence the arguments to this effect are to be conceded.

1. 2. To that, then, which is objected concerning the merit of faith and concerning the veiling, it must be said that although sense does not perceive, nevertheless the intellect clearly knows this. Further, even if sight does not see, this is not because it is veiled by that species, but because it is there in another mode than as the body is, as it is sensible. — Yet I believe that by certain definite indications the sense would in some way know that the body of Christ is there, that is, the intellect turned toward the sense; as Augustine sets forth an example in the last [book] of the City of God concerning glorified sight, whether it sees God; where he says that the intellect through the sense comprehends that "God is all in all"; just as I am said to know through sight that someone is alive and has a soul, when I see him speak.

3. To that which is objected concerning deception, it must be said that in this Sacrament no sense is deceived, nor is anything, because it is the Sacrament of truth. But that the senses are said to be deceived, this is said because they are a way by which opinion in us is led astray, which would judge that the subjects of the species are there, unless the faithful intellect purged the error; much more in the Blessed does it purge and forestall, so that they are not deceived.

4. To that which is objected concerning the brightness of a glorified body, it must be said that neither lies hidden from sense, provided that the body has the mode of existing due to a body; just as the passible body of Christ was subjected impassibly to the Sacrament, although in truth it was passible before the Passion; in this way it is visible and sensible to it [yet] insensibly, by reason of the mode of being there. In this, however, I do not wish to prejudge the sense of the Blessed, but to proclaim the marvelous work of God in this Sacrament.

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