Dist. 12, Part 1, Art. 3, Q. 3
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/12/q/bon-sent-IV-d12-p1-a3-q3
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### Question III. *What the parts of the broken host signify.*

Thirdly it is asked what the parts signify; and their signification is contained in these verses:

> The host is divided into parts: the moistened [part] marks the blessed
> Fully, the dry [part] the living, the reserved [part] the buried.

1. It is objected first against the signification of the division: because in the mystical body of Christ there is no division, but union: therefore if the Sacrament is a true sign, in the Sacrament no division ought to be made; or if it is made, it signifies something false.

2. Likewise, it seems that it would suffice to divide into only *two* parts, because the Church is sufficiently divided into the living and the dead. If you say that the dead are in a twofold distinction, because some are in purgatory, some in paradise: this does not solve [the difficulty], because the blessed do not need a sacrifice: therefore they ought not to be signified in our sacrifice.

3. Likewise, it seems [that the division should be] into *several* parts; because the living are in a manifold distinction. For some are active, some contemplative; some prelates, some subjects; some are good, some evil; but if the living ought to be signified, just as the dead: therefore there ought to be many more parts. If you say that the evil ought not [to be signified]: on the contrary: Christ offered himself for all on the cross; but this oblation is a memorial of that one: therefore etc.

4. Likewise, it is objected against this which is said, that the moistened part signifies the blessed. But on the contrary: the chalice signifies the passion: therefore in no way is it fitting for signifying the blessed.

5. Likewise, it is said that the eaten part signifies those walking upon the earth. But on the contrary: that eaten part is incorporated; but those walking can by no means be incorporated: therefore they ought not to be signified by it.

6. Likewise, it is said that the reserved part signifies the dead. On the contrary: few, or none, reserve [it]: therefore none complete the Sacrament.

> **Conclusion.** The fraction signifies the passion of Christ, but the broken parts the parts of the mystical body.

**I respond:** It must be said that, as the Master says in the text, the fraction itself signifies the passion, but the broken parts signify the parts of the mystical body: and because in the mystical body they are in a threefold distinction — for some reign in paradise, some securely await in the tomb, some however fight in [the state of] merit: — therefore only three parts are made in this Sacrament.

1. To the objection therefore made first, that the division is false; it must be said that it is not, but rather it signifies the division which took place in the passion.

2. To the objection that there ought to be only two parts; the response is clear; because the dead are in a twofold distinction, hence there are two parts for signifying them. — To the objection that there ought not to be [a part] for the blessed; it must be said that this sacrifice is offered not only in expiation, but also in thanksgiving; and therefore for the wretched and for the blessed.

3. To the objection that the living are in a manifold distinction, just as the dead; it must be said that they are not in so great a distinction, because all the living need the sacrifice *expiating from guilt*, but some of the dead [need it] *freeing from punishment*, others only [for] *the memory of praise*. — To the objection concerning the evil, it must be said, according to Augustine, that the sacrifice of the body of Christ ought to be offered only for those who are of the body of Christ. Nor does it avail that Christ was offered for all, because here are not signified all for whom he was offered, but only those who are of the mystical body.

4. To the objection that the chalice signifies the passion; it must be said that there is another property, namely that of easy reception, by which the blessed are signified, who taste without any delay.

5. To the objection that eating bespeaks incorporation; it must be said that it bespeaks not only incorporation, but also the restoration of what was lost, and by this it signifies those walking [upon the earth].

6. To the last [objection] it must be said that nowadays it is not reserved on account of the danger; nevertheless in the threefold division the threefold state of the members of Christ is signified, and the reservation of the parts is only for [the sake of] making this evident.