It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. But that which appears under the likeness of flesh in this sacrament, continues for a long time; indeed, one reads of its being sometimes enclosed, and, by order of many bishops, preserved in a pyx, which it would be wicked to think of Christ under His proper semblance. But Christ's body has already begun to be in this sacrament by the consecration of the bread. And therefore it is not necessary for Christ to be in this sacrament as in a place. Thus Aristotle argues, Metaph. Some of the powers of the soul are in it according as it exceeds the entire capacity of the body, namely the intellect and the will; whence these powers are not said to be in any part of the body. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." Summary of question number right from the first part of the second part. But the human soul is an immaterial substance; since it is not composed of matter and form as was shown above (I:75:5). Objection 2. What are the qualities required in the body of which the intellectual principle is the form? Canonicus Surmont, Vicarius Generalis. iv). Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. Asked by Bijoy J #1210109. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). By the power of the sacrament, there is under the species of this sacrament that into which the pre-existing substance of the bread and wine is changed, as expressed by the words of the form, which are effective in this as in the other sacraments; for instance, by the words: "This is My body," or, "This is My blood." A body is not necessary to the intellectual soul by reason of its intellectual operation considered as such; but on account of the sensitive power, which requires an organ of equable temperament. But when breathing ceases, the soul is separated from the body. Because the change of the bread and wine is not terminated at the Godhead or the soul of Christ, it follows as a consequence that the Godhead or the soul of Christ is in this sacrament not by the power of the sacrament, but from real concomitance. Now mingling does not result from matter alone; for then we should have mere corruption. For every form exists in its proper disposed matter. Reply to Objection 3. But the place, where this sacrament is, is much less than the body of Christ. Therefore this principle by which we primarily understand, whether it be called the intellect or the intellectual soul, is the form of the body. Neither, therefore, if this sacrament be reserved until morning, will Christ's body be there; and so it is not immovably in this sacrament. Objection 1. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. Objection 5. If, however, Socrates be a whole composed of a union of the intellect with whatever else belongs to Socrates, and still the intellect be united to those other things only as a motor, it follows that Socrates is not one absolutely, and consequently neither a being absolutely, for a thing is a being according as it is one. Whence we must conclude, that there is no other substantial form in man besides the intellectual soul; and that the soul, as it virtually contains the sensitive and nutritive souls, so does it virtually contain all inferior forms, and itself alone does whatever the imperfect forms do in other things. ii, 1). If, however, the intellectual soul is united to the body as the substantial form, as we have already said above (Article 1), it is impossible for any accidental disposition to come between the body and the soul, or between any substantial form whatever and its matter. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. But the substantial form gives substantial being. Therefore, only the flesh and blood of Christ are contained in this sacrament. Whence it is clear that when the soul is called the act, the soul itself is included; as when we say that heat is the act of what is hot, and light of what is lucid; not as though lucid and light were two separate things, but because a thing is made lucid by the light. This is contrary to the teaching of the Philosopher, who holds that understanding is not possible through a corporeal instrument (De Anima iii, 4). Everything has unity in the same way that it has being; consequently we must judge of the multiplicity of a thing as we judge of its being. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. Further, what is once "in being" cannot be again "in becoming." By the power of the sacrament the dimensive quantity of Christ's body is not in this sacrament; for, by the power of the sacrament that is present in this sacrament, whereat the conversion is terminated. Reply to Objection 3. But dispositions to a form are accidents. I answer that, If the soul, according to the Platonists, were united to the body merely as a motor, it would be right to say that some other bodies must intervene between the soul and body of man, or any animal whatever; for a motor naturally moves what is distant from it by means of something nearer. On the Simplicity of God 4. But primary matter cannot be moved (Phys. Therefore Christ's body is not in this sacrament as in a place. 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. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. Whence it does not follow that a part of an animal is an animal. But the intellectual soul has the power of sense in all its completeness; because what belongs to the inferior nature pre-exists more perfectly in the superior, as Dionysius says (Div. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. In the body is there any other substantial form? Therefore it seems to be united to the body by means of an incorruptible body, and such would be some heavenly light, which would harmonize the elements, and unite them together. Reply to Objection 1. But this seems unlikely. But it is not the same with any other glorified eye, because Christ's eye is under this sacrament, in which no other glorified eye is conformed to it. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). But when such apparitions occur, it is evident that Christ is not present under His own species, because the entire Christ is contained in this sacrament, and He remains entire under the form in which He ascended to heaven: yet what appears miraculously in this sacrament is sometimes seen as a small particle of flesh, or at times as a small child. Objection 1. Therefore, if we suppose two men to have several intellects and one sensefor instance, if two men had one eyethere would be several seers, but one sight. Christ's body is not in this sacrament definitively, because then it would be only on the particular altar where this sacrament is performed: whereas it is in heaven under its own species, and on many other altars under the sacramental species. Now it happens that different things, according to different forms, are likened to the same thing. Reply to Objection 4. 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. But the intellectual action is not the action of a body, as appears from above (I:75:2). Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. 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. Objection 4. Therefore the whole Christ is not contained under each species. This argument deals with accidental movement, whereby things within us are moved together with us. 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). Yet Christ does not remain in this sacrament for all coming time. And so the substance of Christ's body or blood is under this sacrament by the power of the sacrament, but not the dimensions of Christ's body or blood. And the higher we advance in the nobility of forms, the more we find that the power of the form excels the elementary matter; as the vegetative soul excels the form of the metal, and the sensitive soul excels the vegetative soul. One knowledge exists in the disciple and another in the master. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. Objection 1. If, therefore, the whole soul be in each part of the body, it follows that all the powers of the soul are in each part of the body; thus the sight will be in the ear, and hearing in the eye, and this is absurd. Now matter subject to dimension is not to be found except in a body. And as a light body remains light, when removed from its proper place, retaining meanwhile an aptitude and an inclination for its proper place; so the human soul retains its proper existence when separated from the body, having an aptitude and a natural inclination to be united to the body. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. This is suitable to the intellectual soul, which, although it be one in its essence, yet on account of its perfection, is manifold in power: and therefore, for its various operations it requires various dispositions in the parts of the body to which it is united. Further, the soul is in the body of which it is the act. And this body of an equable temperament has a dignity of its own by reason of its being remote from contraries, thereby resembling in a way a heavenly body. This is, however, absurd for many reasons. But the intellectual soul is one form. Objection 2. Therefore it is impossible that one individual intellectual soul should belong to several individuals. Objection 2. Objection 1. I answer that, As was observed above (Article 1, Reply to Objection 3), because the substance of Christ's body is in this sacrament by the power of the sacrament, while dimensive quantity is there by reason of real concomitance, consequently Christ's body is in this sacrament substantively, that is, in the way in which substance is under dimensions, but not after the manner of dimensions, which means, not in the way in which the dimensive quantity of a body is under the dimensive quantity of place. Further, the truth ought to correspond with the figure. Therefore the intellectual principle is not united to the body as its form. 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. Hence in no way is Christ's body locally in this sacrament. It seems, therefore, to follow that there is one intellect in all men. Reply to Objection 4. If nothing, then, be contained under one species, but what is contained under the other, and if the whole Christ be contained under both, it seems that one of them is superfluous in this sacrament. Further, the Philosopher says (De Gener. F. Innocentius Apap, O.P., S.T.M., Censor. 77: The Powers of the Soul in General: Q. A proof of which is, that on the withdrawal of the soul, no part of the body retains its proper action; although that which retains its species, retains the action of the species. It seems that Christ is not entire under every part of the species of bread and wine. But the form of the thing understood is not received into the intellect materially and individually, but rather immaterially and universally: otherwise the intellect would not be capable of the knowledge of immaterial and universal objects, but only of individuals, like the senses. Edus. Therefore since the bodies of other animals are naturally provided with a covering, for instance, with hair instead of clothes, and hoofs instead of shoes; and are, moreover, naturally provided with arms, as claws, teeth, and horns; it seems that the intellectual soul should not have been united to a body which is imperfect as being deprived of the above means of protection. Number follows division, and therefore so long as quantity remains actually undivided, neither is the substance of any thing several times under its proper dimensions, nor is Christ's body several times under the dimensions of the bread; and consequently not an infinite number of times, but just as many times as it is divided into parts. Q. Wherefore the unity of a thing composed of matter and form, is by virtue of the form itself, which by reason of its very nature is united to matter as its act. F. Innocentius Apap, O.P., S.T.M., Censor. As stated above, during such apparitions Christ's proper semblance is not seen, but a species miraculously formed either in the eyes of the beholders, or in the sacramental dimensions themselves, as was said above. i). Reply to Objection 2. Therefore the other part must be such that it can be moved. If we suppose, however, that the soul is united to the body as its form, it is quite impossible for several essentially different souls to be in one body. Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. Part 1, Question 76 557 power. Likewise it is evident that it is not in this sacrament circumscriptively, because it is not there according to the commensuration of its own quantity, as stated above. And this seems to happen when to one person it is seen under the species of flesh or of a child, while to others it is seen as before under the species of bread; or when to the same individual it appears for an hour under the appearance of flesh or a child, and afterwards under the appearance of bread. But this is even still more impossible. Objection 1. 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. But the soul is a substantial form; and therefore it must be the form and the act, not only of the whole, but also of each part. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. For the nature of each thing is shown by its operation. On the contrary, Accident is posterior to substance, both in the order of time and in the order of reason, as the Philosopher says, Metaph. Now it is clear that because the colors, the images of which are in the sight, are on a wall, the action of seeing is not attributed to the wall: for we do not say that the wall sees, but rather that it is seen. Reply to Objection 2. Secondly, it is in keeping with the use of this sacrament, that Christ's body be shown apart to the faithful as food, and the blood as drink. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. Objection 3. Further, a body of greater quantity cannot be contained under the measure of a lesser. viii (Did. Objection 1. And then there would not be a real mixture which is in respect of the whole; but only a mixture apparent to sense, by the juxtaposition of particles. How it is caused will be shown later on (I:117:1). Wherefore, after the consecration, the whole substance of Christ's body and blood is contained in this sacrament, just as the whole substance of the bread and wine was contained there before the consecration. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. But it sometimes happens that such apparition comes about not merely by a change wrought in the beholders, but by an appearance which really exists outwardly. x): "It is not necessary for the soul to be in each part of the body; it suffices that it be in some principle of the body causing the other parts to live, for each part has a natural movement of its own.". Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." After the consecration, is the body of Christ moved when the host or chalice is moved? But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. Further, whatever receptive power is an act of a body, receives a form materially and individually; for what is received must be received according to the condition of the receiver. This power is called the intellect. Objection 3. Nevertheless the substance of Christ's body is not the subject of those dimensions, as was the substance of the bread: and therefore the substance of the bread was there locally by reason of its dimensions, because it was compared with that place through the medium of its own dimensions; but the substance of Christ's body is compared with that place through the medium of foreign dimensions, so that, on the contrary, the proper dimensions of Christ's body are compared with that place through the medium of substance; which is contrary to the notion of a located body. As has been already stated (III:75:5, after the consecration of the bread into the body of Christ, or of the wine into His blood, the accidents of both remain. If, however, it be said that God could avoid this, we answer that in the formation of natural things we do not consider what God might do; but what is suitable to the nature of things, as Augustine says (Gen. ad lit. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). Wherefore it excels corporeal matter in its power by the fact that it has an operation and a power in which corporeal matter has no share whatever. But, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." Further, every form is determined according to the nature of the matter of which it is the form; otherwise no proportion would be required between matter and form. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Reply to Objection 3. Further, man moves himself as every animal does. Reply to Objection 5. The Summa Theologi of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright 2017 by Kevin Knight Nihil Obstat. It is true that it moves the grosser parts of the body by the more subtle parts. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. Now the accidents of Christ's body are in this sacrament by means of the substance; so that the accidents of Christ's body have no immediate relationship either to this sacrament or to adjacent bodies; consequently they do not act on the medium so as to be seen by any corporeal eye. Objection 3. Therefore the intellect is not united to the body as its form. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) 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. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. But the shape is united to the wax without a body intervening. Objection 4. Objection 3. Further, power and action have the same subject; for the same subject is what can, and does, act. 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