Now it is clear that the first thing by which the body lives is the soul. From this it is clear how to answer the Second and Third objections: since, in order that man may be able to understand all things by means of his intellect, and that his intellect may understand immaterial things and universals, it is sufficient that the intellectual power be not the act of the body. But this seems unlikely. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). But the intellectual soul is incorruptible; whereas the other souls, as the sensitive and the nutritive, are corruptible, as was shown above (I:75:6). Further, it was stated above (Article 1, Reply to Objection 1) that all the other parts of the body, such as the bones, nerves, and the like, are comprised under the name of flesh. Therefore it exists only in an organic body. The dimensive quantity of Christ's body is in this sacrament not by way of commensuration, which is proper to quantity, and to which it belongs for the greater to be extended beyond the lesser; but in the way mentioned above (ad 1,2). Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. If, however, the soul is united to the body as its form, as we have said (Article 1), it is impossible for it to be united by means of another body. But in this sacrament the dimensive quantity of the bread is there after its proper manner, that is, according to commensuration: not so the dimensive quantity of Christ's body, for that is there after the manner of substance, as stated above (Reply to Objection 1). xxvi): "We are made partakers of the body and blood of Christ, not as taking common flesh, nor as of a holy man united to the Word in dignity, but the truly life-giving flesh of the Word Himself.". Objection 1. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. viii (Did. vii (Did. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. Objection 3. Objection 3. It would seem that the intellectual soul is improperly united to such a body. A A . I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. Objection 3. Yet Christ does not remain in this sacrament for all coming time. Question. The First Part addresses God, gradually working its way through God's creation and the angels to man. One part of the body is said to be nobler than another, on account of the various powers, of which the parts of the body are the organs. But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. But in Christ, being in Himself and being under the sacrament are not the same thing, because when we say that He is under this sacrament, we express a kind of relationship to this sacrament. viii (Did. Therefore Christ's body is not in this sacrament as in a place. In the body, the form of which is an intellectual principle, is there some other soul? lxxxiii): "Some are so foolish as to say that the mystical blessing departs from the sacrament, if any of its fragments remain until the next day: for Christ's consecrated body is not changed, and the power of the blessing, and the life-giving grace is perpetually in it." The soul does not move the body by its essence, as the form of the body, but by the motive power, the act of which presupposes the body to be already actualized by the soul: so that the soul by its motive power is the part which moves; and the animate body is the part moved. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. Reply to Objection 2. I answer that, As we have said, if the soul were united to the body merely as its motor, we might say that it is not in each part of the body, but only in one part through which it would move the others. We must therefore say either that Socrates understands by virtue of his whole self, as Plato maintained, holding that man is an intellectual soul; or that intelligence is a part of Socrates. Objection 1. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. The Summa Theologica is divided into three parts. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. For since the form is an act, and matter is only in potentiality, that which is composed of matter and form cannot be the form of another by virtue of itself as a whole. Thomas Aquinas's Summa Theologiae: A Guide and Commentary Brian Davies, Thomas Aquinas's Summa Theologiae: A Guide and Commentary, Oxford University Press, 2014, 454pp., $29.99 (pbk), ISBN 9780199380633. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. for a determinate distance of the individual parts from each other is of the very nature of an organic body, as that of eye from eye, and eye from ear. Therefore of necessity by the same form a thing is animal and man; otherwise man would not really be the thing which is an animal, so that animal can be essentially predicated of man. Objection 2. Therefore, the glorified eye can see Christ's body as it is in this sacrament. Therefore the soul is united to the human body by means of a body. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. Reply to Objection 2. Reviewed by Christopher Martin, Center for Thomistic Studies, University of St. Thomas (TX) 2015.04.21 It seems that Christ is not entire under every part of the species of bread and wine. Reply to Objection 3. Those things which are derived from various forms are predicated of one another, either accidentally, (if the forms are not ordered to one another, as when we say that something white is sweet), or essentially, in the second manner of essential predication, (if the forms are ordered one to another, the subject belonging to the definition of the predicate; as a surface is presupposed to color; so that if we say that a body with a surface is colored, we have the second manner of essential predication.) Pagans say that the existence of a powerful God is an illusion and misleading. There is also a whole which is divided into logical and essential parts: as a thing defined is divided into the parts of a definition, and a composite into matter and form. And so the difference of corruptible and incorruptible which is on the part of the forms does not involve a generic difference between man and the other animals. In the same way several intellects understand one object understood. Therefore, when such apparition occurs, Christ is under the sacrament. The embryo has first of all a soul which is merely sensitive, and when this is removed, it is supplanted by a more perfect soul, which is both sensitive and intellectual: as will be shown further on (I:118:2 ad 2). Our bodily eye, on account of the sacramental species, is hindered from beholding the body of Christ underlying them, not merely as by way of veil (just as we are hindered from seeing what is covered with any corporeal veil), but also because Christ's body bears a relation to the medium surrounding this sacrament, not through its own accidents, but through the sacramental species. Therefore it is not movably in this sacrament. It seems that Christ's body is movably in this sacrament, because the Philosopher says (Topic. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. Objection 4. But to be united to matter belongs to the form by reason of its nature; because form is the act of matter, not by an accidental quality, but by its own essence; otherwise matter and form would not make a thing substantially one, but only accidentally one. Objection 1. But if the species be abstracted from the conditions of individual matter, there will be a likeness of the nature without those things which make it distinct and multiplied; thus there will be knowledge of the universal. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. For this sacrament is ordained for the salvation of the faithful, not by virtue of the species, but by virtue of what is contained under the species, because the species were there even before the consecration, from which comes the power of this sacrament. This quality of the mixture is the proper disposition for the substantial form of the mixed body; for instance, the form of a stone, or of any sort of soul. Objection 1. But fire and air are bodies. 76: Malediction: Q. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. Secondly, because since Socrates is an individual in a nature of one essence composed of matter and form, if the intellect be not the form, it follows that it must be outside the essence, and then the intellect is the whole Socrates as a motor to the thing moved. Reply to Objection 1. Therefore as matter is apprehended as perfected in its existence, before it is understood as corporeal, and so on; so those accidents which belong to existence are understood to exist before corporeity; and thus dispositions are understood in matter before the form, not as regards all its effects, but as regards the subsequent effect. But it is clear that the action of the visual power is not attributed to a wall in virtue of the fact that the colors whose likenesses are in the visual power exist in that wall. Objection 3. Therefore it is impossible that the entire Christ be contained under this sacrament. Nevertheless the breath is a means of moving, as the first instrument of motion. If, however, the intellectual soul be united to the body as its substantial form, as we have said above (Article 1), it is impossible for another substantial form besides the intellectual soul to be found in man. And therefore it is manifest that the entire Christ is under every part of the species of the bread, even while the host remains entire, and not merely when it is broken, as some say, giving the example of an image which appears in a mirror, which appears as one in the unbroken mirror, whereas when the mirror is broken, there is an image in each part of the broken mirror: for the comparison is not perfect, because the multiplying of such images results in the broken mirror on account of the various reflections in the various parts of the mirror; but here there is only one consecration, whereby Christ's body is in this sacrament. But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. Further, it is impossible for two dimensive quantities to be together, even though one be separate from its subject, and the other in a natural body, as is clear from the Philosopher (Metaph. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. If, then, Christ's blood be contained under the species of bread, just as the other parts of the body are contained there, the blood ought not to be consecrated apart, just as no other part of the body is consecrated separately. Instead of all these, man has by nature his reason and his hands, which are "the organs of organs" (De Anima iii), since by their means man can make for himself instruments of an infinite variety, and for any number of purposes. It is separate indeed according to its intellectual power, because the intellectual power does not belong to a corporeal organ, as the power of seeing is the act of the eye; for understanding is an act which cannot be performed by a corporeal organ, like the act of seeing. Hence we read in the profession of faith at Ephesus (P. I., chap. 77: Fraud in Buying and Selling: Q. Further, when the disciple receives knowledge from the master, it cannot be said that the master's knowledge begets knowledge in the disciple, because then also knowledge would be an active form, such as heat is, which is clearly false. animal. Therefore the intellectual principle is the form of man. On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. Nor does it matter, as to this particular point, whether there be one intellect or many; because, even if there were but one, it would necessarily be an individual intellect, and the species whereby it understands, an individual species. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. But that it is not outside the superficies of the sacrament, nor on any other part of the altar, is due not to its being there definitively or circumscriptively, but to its being there by consecration and conversion of the bread and wine, as stated above (Article 1; 15, 2, sqq.). Reply to Objection 4. Objection 4. But it exists in matter so far as the soul itself, to which this power belongs, is the form of the body, and the term of human generation. We must not consider the diversity of natural things as proceeding from the various logical notions or intentions, which flow from our manner of understanding, because reason can apprehend one and the same thing in various ways. But the measure of the bread and wine is much smaller than the measure of Christ's body. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. And, as was said already, this is not deception, because it is done "to represent the truth," namely, to show by this miraculous apparition that Christ's body and blood are truly in this sacrament. 77: The Powers of the Soul in General: Q. Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. Secondly, because a glorified body, which appears at will, disappears when it wills after the apparition; thus it is related (Luke 24:31) that our Lord "vanished out of sight" of the disciples. Consequently, it seems that Christ's body is not there in any way. The principal work of St. Thomas Aquinas, the Summa Theologica is divided into three parts and is designed to instruct both beginners and experts in all matters of Christian Truth. Therefore the intellect is not united to the body as its form. F. Raphael Moss, O.P., S.T.L. And since the conversion of the substance of the bread is terminated at the substance of the body of Christ, and since according to the manner of substance the body of Christ is properly and directly in this sacrament; such distance of parts is indeed in Christ's true body, which, however, is not compared to this sacrament according to such distance, but according to the manner of its substance, as stated above (Article 1, Reply to Objection 3). A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Further, whatever exists in a thing by reason of its nature exists in it always. The Second Part deals with man in greater depth, and the Third Part discusses Jesus Christ, who serves as mediator between God and man in Christian thought. Reply to Objection 1. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. The reason is because nothing acts except so far as it is in act; wherefore a thing acts by that whereby it is in act. 1-119) Question 1. vii 2), difference is derived from the form. Further, if it be said that the sensitive soul in man is incorruptible; on the contrary, "corruptible and incorruptible differ generically," says the Philosopher, Metaph. Objection 3. And since in this way no change is made in the sacrament, it is manifest that, when such apparition occurs, Christ does not cease to be under this sacrament. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. But the intellectual soul is incorruptible. "that is, what makes them one? For it is impossible for many distinct individuals to have one form, as it is impossible for them to have one existence, for the form is the principle of existence. Therefore the whole soul is not in each part. Reply to Objection 1. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). For corruptible and incorruptible are not of the same substance. Reply to Objection 2. The soul is the act of an organic body, as of its primary and proportionate perfectible. Objection 1. Therefore also the soul is thus united to the body. Therefore by the coming of the accidental form a thing is not said to be made or generated simply, but to be made such, or to be in some particular condition; and in like manner, when an accidental form is removed, a thing is said to be corrupted, not simply, but relatively. But Christ's eye beholds Himself as He is in this sacrament. 4 - THE PERFECTION OF GOD (THREE ARTICLES) But with things which can of themselves be in a place, like bodies, it is otherwise than with things which cannot of themselves be in a place, such as forms and spiritual substances. Therefore, according to the division of matter, there are many souls of one species; while it is quite impossible for many angels to be of one species. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. Nevertheless, since the substance of Christ's body is not really deprived of its dimensive quantity and its other accidents, hence it comes that by reason of real concomitance the whole dimensive quantity of Christ's body and all its other accidents are in this sacrament. The body of Christ remains in this sacrament not only until the morrow, but also in the future, so long as the sacramental species remain: and when they cease, Christ's body ceases to be under them, not because it depends on them, but because the relationship of Christ's body to those species is taken away, in the same way as God ceases to be the Lord of a creature which ceases to exist. But the proper totality of substance is contained indifferently in a small or large quantity; as the whole nature of air in a great or small amount of air, and the whole nature of a man in a big or small individual. Therefore of one thing there is but one substantial form. Reply to Objection 4. Therefore there is one intellect of all men. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. Therefore that form which gives matter only the first degree of perfection is the most imperfect; while that form which gives the first, second, and third degree, and so on, is the most perfect: and yet it inheres to matter immediately. Reply to Objection 1. And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." Objection 1. Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. Whence Aristotle concludes (Ethic. Objection 1. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. The place in which Christ's body is, is not empty; nor yet is it properly filled with the substance of Christ's body, which is not there locally, as stated above; but it is filled with the sacramental species, which have to fill the place either because of the nature of dimensions, or at least miraculously, as they also subsist miraculously after the fashion of substance. For the nature of each thing is shown by its operation. Since therefore Christ exists in three substances, namely, the Godhead, soul and body, as shown above (III:2:5; III:5:3), it seems that the entire Christ is not under this sacrament. Objection 4. Further, the human body is a mixed body. vii, 6), against Plato, that if the idea of an animal is distinct from the idea of a biped, then a biped animal is not absolutely one. By the power of the sacrament there is contained under it, as to the species of the bread, not only the flesh, but the entire body of Christ, that is, the bones the nerves, and the like. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. And not even the angelic intellect of its own natural power is capable of beholding it; consequently the devils cannot by their intellect perceive Christ in this sacrament, except through faith, to which they do not pay willing assent; yet they are convinced of it from the evidence of signs, according to James 2:19: "The devils believe, and tremble.". But the more subtle is the body, the less has it of matter. Now it happens that different things, according to different forms, are likened to the same thing. But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." But Christ's body is at rest in heaven. Therefore if understanding is attributed to Socrates, as the action of what moves him, it follows that it is attributed to him as to an instrument. Therefore in the human body there are other substantial forms besides the intellectual soul. Therefore, if human souls were multiplied according to the number of bodies, it follows that the bodies being removed, the number of souls would not remain; but from all the souls there would be but a single remainder. Therefore there is nothing to prevent some power thereof not being the act of the body, although the soul is essentially the form of the body. But the dimensive quantity of Christ's body is considerably larger than the dimensive quantity of the consecrated host according to every dimension. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. viii, 5). But the shape is united to the wax without a body intervening. Objection 2. Reply to Objection 4. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. Therefore it is not united to the body as its form. Objection 2. Thirdly, it is in keeping with its effect, in which sense it was stated above (III:74:1) that "the body is offered for the salvation of the body, and the blood for the salvation of the soul.". Further, the Philosopher says, Metaph. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. Further, when the cause is removed, the effect is also removed. Now this would not be the case if the various principles of the soul's operations were essentially different, and distributed in the various parts of the body. In like manner, the soul is said to be the "act of a body," etc., because by the soul it is a body, and is organic, and has life potentially. Therefore since, as we have said, the intellectual soul contains virtually what belongs to the sensitive soul, and something more, reason can consider separately what belongs to the power of the sensitive soul, as something imperfect and material. But it belongs to the nature of this quantity that the various parts exist in various parts of place. Therefore we answer otherwise by observing that in matter two conditions are to be found; one which is chosen in order that the matter be suitable to the form; the other which follows by force of the first disposition. 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