Therefore, when at their words the substance of the bread only ceases to exist, this body of the Lord, which begins to exist under the species of bread by the divine power, is not perceived with the bodily eye but by faith and the understanding. This conclusion is drawn from passages of the Holy Fathers as well as from arguments.
Whence, the blessed Augustine says, as quoted in the De Consecratione, Distinction II., ‘Nos autem.’ “But we,” he says, “in the species of bread and wine which we see, behold invisible things, that is, we do honor to flesh and blood.”
Likewise, the same Augustine in the De Consecratione, Distinction II., ‘Qui manducant.’ “That which is seen,” he says, “is the bread and the cup which also the eyes declare; but that which faith for its instruction demands, the bread is the body of Christ and the cup is the blood. These, therefore, are called sacraments, because in them one is seen and another is understood.”
Likewise, Gregory in the De Consecratione, Distinction II., ‘Quid sit,’ says thus: “It is a great and dread mystery,” the Lord says, “because one is seen and another is understood.”
Likewise, Hilary as quoted in the De Consecratione, Distinction II., ‘Ubi.’ “A visible quantity,” he says, “is not to be considered in this mystery, but the virtue of the sacrament is spiritual.”
It is obvious from these and many other passages that the body of Christ is not seen in the sacrament of the altar, but is only understood; although the species of bread may really be seen.
Moreover, for this conclusion arguments are not wanting. For that, which is perceived with the bodily eye in some place, can certainly be known to exist in the same place without any authority. But no one without the full authority of the Saviour and of the Church would hold that the body of Christ is really contained under the species of bread; therefore, it is not seen there with the bodily eye.
Likewise, bodily vision is equal in all those equally disposed; but no unbeliever sees the body of Christ in the sacrament of the altar with the bodily eye; therefore, it remains that no believer perceives with the bodily eye that the body of Christ is there.
It is likewise manifest that no one perceives there any sensible quality by any sense whatsoever, unless a quality of the host. As is obvious, from qualities tangible and perceptible by the sense of taste and from visible qualities, the body of Christ is not, therefore, seen in the sacrament of the altar with the bodily eye.
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