Dist. 11, Part 2, Art. 1, 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/11/q/bon-sent-IV-d11-p2-a1-q2
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### Question II. *Whether each of these species belongs to the integrity of the sacrament.*

Secondly it is asked whether each of these species belongs to the integrity of the sacrament. And that it does, it seems:

1. Because the Lord, when he handed down that Sacrament, consecrated in each species; but the Sacrament is not complete except according to what he himself instituted: therefore, etc.

2. Likewise, the form of the word belongs to the integrity of the Sacrament; but the form of the body is only over bread, and the form of the blood is only over wine: therefore each species belongs to the integrity.

3. Likewise, no Sacrament is to be repeated as long as it remains: therefore neither is a consecration to be added upon a consecration, when it is complete; but to the consecration of the bread the consecration of the wine is added: therefore it is not yet complete: therefore, etc.

4. Likewise, in this Sacrament the mystery of our redemption is expressed; but this does not come about in the bread alone, that is, in the body, but also in the blood: and so, etc.

**On the contrary:**
1. In this Sacrament, as regards the species of bread, the whole Christ is contained, nor anything more in the two than in the one, nor anything other, but altogether the same: therefore it seems that the species of wine does not belong to the integrity; because, that being removed, the whole remains complete.

2. Likewise, the faithful receive the whole and perfect Sacrament, and they receive it only in the other species: therefore, etc.

3. Likewise, I ask: what necessity is there in this Sacrament that the blood of Christ be signified? If [it be said] because [it belongs] to the integrity, much more does the soul: therefore the soul much more ought to be signified. If you say that in this [the blood] the soul is signified, because "the seat of the soul is in the blood," as the Master says; on the contrary: the soul as a perfection is in the whole body and in its individual parts, therefore not [merely] in the blood. Moreover, certain animals are without blood.

4. Likewise, baptism is a Sacrament availing for the remedy of body and soul; and yet there is there but a single sign: therefore neither [should there be two signs] here.

> **Conclusion.** Each species belongs to the integrity of the sacrament of the Eucharist as regards signification, but not as regards efficacy.

**Respondeo:** It must be said that in the Sacrament there are two things, namely efficacy and signification. To belong to the integrity of the Sacrament is therefore twofold: either as regards efficacy — and thus neither species belongs to the integrity, but in each is the whole, which has the efficacy; or as regards signification — and thus they do belong to the integrity, because in neither one by itself is the reality of this Sacrament expressed, but in both together. And this is shown thus.

Here is signified Christ the food perfectly refreshing those who eat sacramentally and spiritually; but perfect refreshment is not in bread alone nor in wine alone, but in both: therefore it is not in one alone that he is perfectly signified as refreshing, but in both. — But this Sacrament refreshes not just anyone, but those who eat spiritually. To eat

spiritually, however, is to recognize and to be affected concerning his passion, which was in the manifold affliction of his body and the shedding of his blood; in which is manifested the immense charity of God, and in this the soul is perfectly refreshed and delighted; and therefore each is distinctly signified, namely the body and the blood. — Again, the delight and refreshment is not in the passion, because [it is] a passion, but because [it is] our redemption; there too our wondrous benefit delights us, and because we have been redeemed in body and soul — for this there is perfect redemption and Christ exposed body and soul — and therefore, so that the redemption might be perfect or might be signified, and from this the refreshment perfect; the body had to be signified in the bread, and the soul, whose seat is in the blood, in the wine.

The ground, then, of the integrity is the signification of Christ perfectly refreshing us in the meditation of his most loving passion and of our joyful redemption, which could not be perfectly signified by either one of these, but by both.

**To the arguments:**

1. 2. To that which is objected first to the contrary, it is clear that, although the whole is contained in each species, nevertheless it is not perfectly signified by either one. And therefore the faithful receive the perfect Sacrament, because they receive it as to efficacy; but as regards signification it suffices that the Church do it in their presence; nor is it necessary that they themselves receive [both], on account of the danger of spilling and on account of the danger of error, because the simple would not believe that under the other species they receive the whole Christ. — The example is clear from the man from whom blood came forth from the host, because he did not believe that there was blood under the species of the body.

3. To that which is objected thirdly: what necessity is there that the blood ought to be signified; it must be said that this is both on account of the passion and on account of the redemption of the soul. For the soul, since it is spiritual, could not be signified in itself, but in something annexed, as for instance in the blood, in which is the seat of the soul — not because [it is] in the blood alone, but because the rational soul is united by means of the power of sensing, and that by means of the power of vegetating, and that, since it has three powers, the first, the foundation of all, is the nutritive power and the nourishment of the blood, or something in its place: therefore, etc.

4. To that which is objected concerning baptism, it must be said that baptism principally signifies death and burial, but this Sacrament signifies Christ as having suffered; and since he suffered in soul and in flesh, suffered by the affliction of the body and the shedding of the blood: therefore both ought here to be signified. Hence the case is not alike; yet this is not the whole cause nor the principal one, but the principal one is the signification of the perfect refreshment according to the state of the wayfarer. — Now the causes of fittingness are many and are taken both from the proper signification which the Sacrament effects, and this is our refreshment; and from the reality which it signifies allegorically, and this is Christ's passion. — Now refreshment can be signified as perfect; and thus it is signified by these two as to a twofold mode, because some are refreshed gently, others with greater labor; the first is signified by the blood and the species of wine, the second by the species of bread. Or as to effects: because it strengthens, and this by the species of bread; and it gladdens or delights, and this by the wine. — As to the allegorical signification, body and soul ought to be signified, because Christ assumed both and in both suffered and both he redeemed. — And all these things make for fittingness; and the institution, which presupposes fittingness, supervening induces necessity.