5. A moment by which the Theanthropos attaches and unites the real substantial presence of his person, that is, of humanity and divinity, both subsisting in his single divine person, to a sensible instrument, in order to communicate to human persons his real, substantial, theanthropic life, in order to put all human persons of all time and space in real living communion with each other, by meeting in him and through him as a common centre, and in order to reside continually in the visible cosmos.
The third and fourth moments follow necessarily from the others, both having the like office.
The first of them is intended to perpetuate the sacramental extension of Christ. An organism to be set in motion requires the agency of human persons; consequently, the supernatural organism or the sacramental extension of Christ, in order to be applied to human persons, requires the agency of human persons, appointed and fitted for such office by another visible instrument to which a particular theanthropic energy is attached.
This third moment is demanded also for another object, that is, the transmitting whole and entire, and without any error, by a personal intercourse, of the whole body of doctrines which are the object of the supernatural intelligence bestowed by the first moment. No other possible way can be thought of transmitting whole and entire the whole body of doctrines, the object of the supernatural intelligence, than a personal intercourse, the only safe, natural, philosophical manner of transmitting doctrine. Hence, for this object, also, a moment was required by which the Theanthropos, attaching his infinite energy to a particular instrument, would fit human persons to teach infallibly the whole body of doctrines he came to reveal, and to put in act his sacramental extension.
The fourth moment relates to the natural union of sexes in reference to generation.
Human persons being exalted by the first moment to the supernatural order, their personal acts must necessarily become supernatural; much more the highest possible personal act of expansion, which is the transfusion of their united life into a third. Consequently, it was befitting that the Theanthropos should attach a particular supernatural energy to the union of the sexes with a view to the act of generation, in order to exalt and
sanctify it, and thus enable them not only to generate as persons exalted to a supernatural state, but to bring up the offspring in the same supernatural order.[86]
All the moments of the sacramental extension of Christ but the fifth imply a personal action of the Theanthropos, attached to each particular instrument constituting the moment.
The fifth moment alone implies a real substantial presence of the whole person of the Theanthropos under the visible instrument. This requires explanation and proof, since it has been denied with the fierceness and rage of an opposition which did not and could not comprehend the grandeur, the sublimity, the magnificence of the elevation of the cosmos, by the fact of the hypostatic moment. Catholicity holds: 1. That, though the Theanthropos has withdrawn his visible presence from the cosmos, he remains in it still, not by a spiritual, figurative, phenomenal presence, but by a real, substantial presence of his whole person, that is, of his body, blood, soul, and divinity—a presence hidden under the modifications of bread and wine.
2. That the manner according to which this real, substantial presence of the Theanthropos is obtained, is by a change of the substances of bread and wine into the substance of the body and blood of the Theanthropos, not still and dead, but as vivified by his soul and divinity; a change effected by the sacramental words impregnated with the infinite power of the Theanthropos, and uttered by the minister over the elements to be changed.