Dist. 12, Part 1
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-littera
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### Chap. I. *Where those accidents are grounded.*

But if it is asked concerning the accidents which remain — namely, the species and the savor and the weight — in what subject they are grounded; it seems to me rather to be confessed that they exist without a subject than that they are in a subject; because there is there no substance except that of the Lord's body and blood, which is not affected by those accidents. For the body of Christ does not have in itself such a form, but such as it will appear in the judgment. Therefore those accidents remain, subsisting through themselves, for the rite of the mystery, for the support of taste and faith, by which the body of Christ, having its own form and nature, is veiled.

### Chap. II. *On the breaking and the parts.*

It is also wont to be asked concerning the breaking and the partition, which seems to take place there, whether it is real; and if there is a real breaking, of what thing it is, or in what thing it occurs. And since there is no other substance there than Christ's, if that breaking is in some substance, it seems to be in the body of Christ. — But on the contrary, since that very body is incorruptible, because immortal and impassible, it seems that it cannot be in it. For Christ too rebuked the carnal understanding of the disciples, who thought that the flesh of Christ, like any other, was to be divided into parts and torn by bites. Therefore it pleases some that there is no breaking there, as it seems; but it is said to be broken, because it seems to be broken. — To these it is objected what Ambrose says: « Nothing false is to be supposed in the sacrifice of truth, or as happens in the illusions of magicians, where by a certain deception the eyes are deceived so as to see what is not ». To this they say: The sight neither deceives us nor is deceived; which would be the case if it were believed to be broken thus, as it appears; nor is it an illusion, because it is done thus for the benefit of faith, not for deception; just as Christ also showed himself to two disciples on the way in the appearance of a stranger, yet there was not in him such a form, but their eyes were held, lest they should recognize him. — But others say that, just as the species of bread is there, and there is not there the thing of which, or in which, that species is, so there is there a breaking which takes place in no thing, because nothing is broken there; which they say comes about marvelously by the power of God, that there should be a breaking there where nothing is broken.

### Chap. III. *On the confession of Berengarius.*

Others hand down that the body of Christ is essentially broken and divided, and yet exists whole and incorruptible. This they assert that they gather from the confession of Berengarius, who confessed before Pope Nicholas and many bishops, « that the bread and wine which are placed on the altar, after the consecration are not only the Sacrament, but also the true body and blood of Christ; and that sensibly, not only in the Sacrament, but in truth, they are handled and broken by the hands of the priests and ground by the teeth of the faithful ». — But because the body of Christ is incorruptible, it can soundly be said that that breaking and partition takes place not in the substance of the body, but in the very sacramental form of the bread, so that there is there a real breaking and partition, which takes place not in the substance, but in the Sacrament, that is, in the species. But lest you wonder or scoff, if the accidents seem to be broken, since they are there without a subject, although some assert that they

are grounded in the air! There is there a real breaking and partition, which takes place in the bread, that is, in the form of the bread — whence the Apostle says: *The bread which we break* — because the form of the bread is there broken and divided into parts, whereas Christ remains whole and is entire in each. Whence Augustine: « When Christ is eaten, life is eaten. But who would dare to eat his Lord? And yet the Truth, inviting us to eat, says: *He who eats me lives because of me.* Christ is not killed in order to be eaten, but he gives life to the dead when he is eaten; he refreshes, he does not fail; eaten, he lives, because slain he rose again; nor, when we eat, do we make parts of him, and yet in the Sacrament it is so done ». Likewise: « The faithful know how they eat the flesh of Christ; each one receives his part, whence the grace itself is called *parts.* He is eaten by *parts,* and remains whole and entire; he is eaten by *parts* in the Sacrament, and remains whole and entire in heaven, remains whole and entire in your heart ». — « Therefore these are called Sacraments, because in them one thing is seen, and another is understood »; bread and a chalice are seen, which the eyes also report, but what faith requires to be instructed: the bread is the body of Christ, the chalice is the blood. — From these things it is sufficiently given to be understood that the breaking and the parts, which seem to take place there, take place in the Sacrament, that is, in the visible species. And therefore those words of Berengarius are to be distinguished thus, that « sensibly, not merely in the Sacrament, but in truth, the body of Christ is said to be handled by the hands of the priests, but to be broken and ground by the teeth », truly indeed, but in the Sacrament only. There is therefore there a real grinding and partition, but in each of the parts the whole Christ is present. Whence Jerome: « Each one receives Christ the Lord, and in each of the portions he is whole, nor is he diminished by the several portions, but offers himself whole in each ». Likewise Hilary: « Where there is a part of the body, there is also the whole ».

### Chap. IV. *What those parts signify.*

But what those parts signify, Pope Sergius hands down, saying: « Threefold is the body of Christ: the part of the offering put into the chalice shows the body of Christ which has now risen; the part consumed, walking still upon the earth; the part remaining on the altar until the end of the Mass, the body lying in the sepulchre, because until the end of the age the bodies of the Saints will be in the sepulchres ». And just as those parts hold a mystical signification, so also the *breaking* is a representation of the passion and death of Christ. Whence he himself says: *Do this in my commemoration*, that is « in memory of my passion and death ». For, as Ambrose says, « because in the death of Christ we have been set free, of this in eating and drinking the flesh and blood we ought to be mindful ». — But let each one beware lest he receive unworthily, because he eats *judgment* to himself. « For this is not the bread which passes into the body, but the bread of eternal life, which sustains the substance of our soul ». « Live therefore so that you may daily be worthy to receive », and do not approach unworthy. « He is unworthy who celebrates the mystery otherwise than Christ handed it down », or who approaches having mortal sin. « Therefore even if there are daily sins, or sins that are not deadly; before you approach, forgive your debtors. If you forgive, it will be forgiven to you, and so approach secure. For the bread is salutary and not poison ». If you approach thus, you eat spiritually; « for he eats spiritually who brings innocence to the altar ».

### Part II.

### Chap. V. *Whether Christ is immolated daily on the altar, and whether what is performed by the priest is a sacrifice.*

After these things it is asked whether what the priest performs is properly called a sacrifice or immolation; and whether Christ is immolated daily, or was immolated once only. — To this it can be answered briefly that what is offered and consecrated by the priest is called a sacrifice and oblation, because it is a memory and a representation of the true sacrifice and holy immolation made on the altar of the cross. And Christ died once on the cross and there was immolated in himself; but daily he is immolated in the Sacrament, because in the Sacrament there is made a remembrance of that which was done once. Whence Augustine: « We hold for certain that Christ, rising from the dead, dies no more, etc.; yet, lest we forget what was done once, it is done in our memory every year, namely as often as the Pasch is celebrated. Is Christ then slain so many times? But only the anniversary remembrance represents what was once done; and so it makes us to be reminded, as though we saw the Lord upon the cross ». Likewise: « Christ was immolated once in himself, and yet daily he is immolated in

the Sacrament; which is to be understood thus: that in the manifestation of his body and the distinction of his members he hung but once upon the cross, offering himself to the Father as a victim of redemption efficacious, namely for those whom he predestined ». Likewise Ambrose: « In Christ the victim was offered once, availing for salvation. What then of us? Do we not offer on each single day? Even though we offer daily, it is done for a remembrance of his death; and there is one victim, not many. How one and not many? Because Christ was immolated once. But this sacrifice is an example of that one; the same and ever the same is offered, and therefore this is the same sacrifice; otherwise, since it is offered in many places, are there many Christs? No, but one Christ is everywhere, both being whole here and whole there; just as that which is everywhere offered is one body, so also there is one sacrifice. Christ offered the victim, the same we offer also now; but what we do is a remembrance of the sacrifice ». « Nor is it repeated for the cause of *his* infirmity, because he perfects man, but of *ours,* because we sin daily ». — From these things it is gathered that what is done at the altar is and is called a *sacrifice,* and that Christ was offered once and is offered daily, but otherwise then, otherwise now; and also there is shown what is the power of this Sacrament, namely the remission of venial sins and the perfection of virtue.

### Chap. VI. *On the cause of its institution.*

For this Sacrament was instituted for two causes: for the *increase of virtue,* namely of charity, and for the medicine of daily infirmity. Whence Ambrose: « If, as often as the blood of Christ is poured out, it is poured out for the remission of sins, I ought always to receive; I who always sin ought always to have the medicine ». Likewise Augustine: « This oblation is repeated daily, although Christ suffered once; because we sin daily with sins without which mortal infirmity cannot live. And because we daily slip, daily Christ is mystically immolated for us ». « For he gave us this Sacrament of salvation, that, since we sin daily, and he can now die no more, through this Sacrament we may obtain remission. Daily he himself is eaten and drunk in truth, yet he remains whole and living ». Likewise: « It is called the mystery of faith, because you ought to believe that in it our salvation consists ».

But if it is asked whether one ought to communicate daily, hear what Augustine hands down concerning it: « To receive the Eucharist daily, he says, I neither praise nor blame; yet I exhort that on all the Lord's days one should communicate. If, however, the mind is in the disposition of sinning, I say that one is rather burdened by the reception of the Eucharist than purified. And although one be gnawed by sin; if nevertheless he have no will to sin henceforth and make satisfaction with tears and prayers, let him approach secure, but this I say of him whom mortal sins do not burden ». — « If not more often, at least three times in the year let men communicate, unless perhaps someone be hindered by crimes, namely at Pasch and at Pentecost and at Christmas ». « Let all therefore communicate who would not be deprived of the thresholds of the Church ».

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