Moreover, it is not only well known that a quantity remains in the Eucharist, but it is also manifest that sensible qualities subsist in the same place after consecration. For nothing is visible without a sensible quality, but the visible form remains there, and, therefore, a sensible quality. Taste is also perceived there, and whiteness is seen, and the sense of touch also apprehends the tangible qualities. But no sense perceives any quality of the body of Christ; therefore, the sensible qualities remain, which were before in the substance of the bread and are now without a subject. As the Master says in Book IV., Distinction XI.: “The species of bread and wine is there, as taste. Whence, one is seen, another is understood.” All the previous statements might be able to be confirmed by many other passages; from quoting which I refrain, for I hasten on to certain statements of physics, upon which I happened while reading the Sentences.
I have fully investigated the questions concerning the Eucharist for the sake of thoroughly examining and explaining them that I may make known to those not understanding the ‘quæ’ and the ‘qualia’ and the ‘quomodo,’ and that I have spoken without assertion and only by quoting for the purpose of exercising the abilities of the studious. I have undertaken the present task because of the misrepresentation of some critics.
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