Are all the dimensions of Christ's body in this sacrament? Objection 2. This is not the case with other non-subsistent forms. "But Christ is in this sacrament," as shown above (III:74:1. 75 - Of Man Who is Composed of a Spiritual and a Corporeal Substance: And in the First Place, Concerning What Belongs to the Essence of the Soul (Seven Articles) . Hence it is clear that Christ, strictly speaking is immovably in this sacrament. 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. Reply to Objection 1. As appears from what has been already said (Article 4), the more perfect form virtually contains whatever belongs to the inferior forms; therefore while remaining one and the same, it perfects matter according to the various degrees of perfection. Therefore the soul is to the body as a form of matter. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. 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. Averroes maintained that the forms of elements, by reason of their imperfection, are a medium between accidental and substantial forms, and so can be "more" or "less"; and therefore in the mixture they are modified and reduced to an average, so that one form emerges from them. Whence Aristotle concludes (Ethic. And this indeed is seen to happen when it is beheld by everyone under such an appearance, and it remains so not for an hour, but for a considerable time; and, in this case some think that it is the proper species of Christ's body. Therefore the soul is not in each part of the body. It seems that the soul is united to the animal body by means of a body. But it is impossible that a soul, one in species, should belong to animals of different species. Now the first among all acts is existence. Further, the Philosopher says, Metaph. According to this being, then, Christ is not moved locally of Himself, but only accidentally, because Christ is not in this sacrament as in a place, as stated above (Article 5). vii, 6). viii, 5). Reply to Objection 2. Although the intellectual soul, like an angel, has no matter from which it is produced, yet it is the form of a certain matter; in which it is unlike an angel. 1-119) Question 1. 1.1 Introduction. The reason of this is that a thing is one, according as it is a being. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. Now the form, through itself, makes a thing to be actual since it is itself essentially an act; nor does it give existence by means of something else. Therefore we must say, in accordance with the Philosopher (De Gener. But the organ of touch requires to be a medium between contraries, such as hot and cold, wet and dry, and the like, of which the sense of touch has the perception; thus it is in potentiality with regard to contraries, and is able to perceive them. How it is caused will be shown later on (I:117:1). 1.2 Treatise on Sacred Doctrine (Question 1) 1.3 Treatise on the One God (Questions 2-26) 1.4 Treatise on the Trinity (Questions 27-43) 1.5 Treatise on the Creation (Questions 44-46) 1.6 Treatise on the Distinction of Things in General (Question 47) 1.7 Treatise on the Distinction of Good and Evil (Questions 48-49) 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. God, however, provided in this case by applying a remedy against death in the gift of grace. It seems that the intellectual principle is not united to the body as its form. viii (Did. For that part which is the organ of a nobler power, is a nobler part of the body: as also is that part which serves the same power in a nobler manner. Pasnau) Question On Soul Considered in Its Own Right Having considered spiritual and also corporeal creatures, we should now consider human beings, who are composed of a spiritual andcorporeal nature. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. Therefore there is one intellect of all men. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. Q.76: The Union of the Soul with the Body: Q. 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. But a form which requires variety in the parts, such as a soul, and specially the soul of perfect animals, is not equally related to the whole and the parts: hence it is not divided accidentally when the whole is divided. Further, power and action have the same subject; for the same subject is what can, and does, act. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. Whence it follows that elements in the mixed body would be distinct as to situation. 78: Usury, or Interest on Money Lent: Since, then, the substance of Christ's body is present on the altar by the power of this sacrament, while its dimensive quantity is there concomitantly and as it were accidentally, therefore the dimensive quantity of Christ's body is in this sacrament, not according to its proper manner (namely, that the whole is in the whole, and the individual parts in individual parts), but after the manner of substance, whose nature is for the whole to be in the whole, and the whole in every part. Objection 3. In the body, the form of which is an intellectual principle, is there some other soul? But Christ's body has already begun to be in this sacrament by the consecration of the bread. It would seem that in man there is another form besides the intellectual soul. Further, the Philosopher says (De Anima. 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. Objection 1. 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. For an immaterial substance is not multiplied in number within one species. Further, the soul is in the body of which it is the act. It would seem that the intellectual soul is improperly united to such a body. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. 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. The spiritual soul of a human being is the substantial form of the living man. Objection 2. Now the human soul is the highest and noblest of forms. But the measure of the bread and wine is much smaller than the measure of Christ's body. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. But, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. Reply to Objection 3. I answer that, After what we have said above (Article 1), it must be held most certainly that the whole Christ is under each sacramental species yet not alike in each. Therefore if there were not in man some other substantial form besides the rational soul, and if this were to inhere immediately to primary matter; it would follow that it ranks among the most imperfect forms which inhere to matter immediately. Canonicus Surmont, Vicarius Generalis. But to be in a place is an accident when compared with the extrinsic container. If, on the contrary, we suppose one instrument and several principal agents, we might say that there are several agents, but one act; for example, if there be many drawing a ship by means of a rope; there will be many drawing, but one pull. ii, 3) that the embryo is an animal before it is a man. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. But Christ's body is at rest in heaven. Hence there is no parallel reason, as is evident from what was said above. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. In the same way several intellects understand one object understood. Reply to Objection 5. 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. Reply to Objection 2. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). For if any two things be really united, then wherever the one is really, there must the other also be: since things really united together are only distinguished by an operation of the mind. The Commentator held that this union is through the intelligible species, as having a double subject, in the possible intellect, and in the phantasms which are in the corporeal organs. But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. Objection 3. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. 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. Reply to Objection 4. Reply to Objection 4. 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. Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." But the virtue of the soul is its power. i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. Now the intellectual soul, as we have seen above (I:55:2) in the order of nature, holds the lowest place among intellectual substances; inasmuch as it is not naturally gifted with the knowledge of truth, as the angels are; but has to gather knowledge from individual things by way of the senses, as Dionysius says (Div. Objection 4. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. 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. Further, since Christ's is an organic body, it has parts determinately distant. 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. 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. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. Objection 3. Question. iv). Q. Objection 3. But the part which moves is the soul. The soul is indeed very distant from the body, if we consider the condition of each separately: so that if each had a separate existence, many means of connection would have to intervene. 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. Further, Augustine (De Quant. Therefore, if we have one form by which a thing is an animal, and another form by which it is a man, it follows either that one of these two things could not be predicated of the other, except accidentally, supposing these two forms not to be ordered to one anotheror that one would be predicated of the other according to the second manner of essential predication, if one soul be presupposed to the other. Reply to Objection 5. For although it is essentially the same form which gives matter the various degrees of perfection, as we have said (Reply to Objection 1), yet it is considered as different when brought under the observation of reason. And so it seems that Christ is in this sacrament movably. Reply to Objection 3. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. But when breathing ceases, the soul is separated from the body. For every form exists in its proper disposed matter. On the contrary, As long as a thing remains the same, it cannot at the same time be seen by the same eye under diverse species. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. Fourthly, because, although the action of a part be attributed to the whole, as the action of the eye is attributed to a man; yet it is never attributed to another part, except perhaps indirectly; for we do not say that the hand sees because the eye sees. For nothing is absolutely one except by one form, by which a thing has existence: because a thing has from the same source both existence and unity; and therefore things which are denominated by various forms are not absolutely one; as, for instance, "a white man." Font. 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. Reply to Objection 1. Reply to Objection 2. Therefore the whole soul is not in each part. Objection 2. The same can be clearly shown from the nature of the human species. 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. This argument deals with accidental movement, whereby things within us are moved together with us. 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 mingling does not result from matter alone; for then we should have mere corruption. Now the action of the senses is not performed without a corporeal instrument. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. F. Innocentius Apap, O.P., S.T.M., Censor. Question 76. Therefore Christ's body is in this sacrament locally. Therefore the body or the blood of Christ is not under those species. Further, when the cause is removed, the effect is also removed. Whether the intellect be one or many, what is understood is one; for what is understood is in the intellect, not according to its own nature, but according to its likeness; for "the stone is not in the soul, but its likeness is," as is said, De Anima iii, 8. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Objection 2. Reply to Objection 4. And in this way, since Christ has unfailing and incorruptible being, He ceases to be under this sacrament, not because He ceases to be, nor yet by local movement of His own, as is clear from what has been said, but only by the fact that the sacramental species cease to exist. Since, however, the soul has not quantitative totality, neither essentially, nor accidentally, as we have seen; it is enough to say that the whole soul is in each part of the body, by totality of perfection and of essence, but not by totality of power. Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). It is against these that Cyril says (Ep. And since knowledge is begotten according to the assimilation of the knower to the thing known, it follows that the same thing may happen to be known by several knowers; as is apparent in regard to the senses; for several see the same color, according to different likenesses. Reply to Objection 1. On the Simplicity of God 4. Further, various forms of one species require various parts of matter. And because it observes that this is something common to man and to other animals, it forms thence the notion of the "genus"; while that wherein the intellectual soul exceeds the sensitive soul, it takes as formal and perfecting; thence it gathers the "difference" of man. I answer that, As stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is in this sacrament not after the proper manner of dimensive quantity, but rather after the manner of substance. Therefore a form cannot be without its own proper matter. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Therefore the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. Therefore, if there were one intellect for all men, the diversity of phantasms which are in this one and that one would not cause a diversity of intellectual operation in this man and that man. Therefore, for the same reason, every other glorified eye can see Him. Therefore the intellect is not united to the body as its form. But one cannot sense without a body: therefore the body must be some part of man. Nor does it matter that sometimes Christ's entire body is not seen there, but part of His flesh, or else that it is not seen in youthful guise, but in the semblance of a child, because it lies within the power of a glorified body for it to be seen by a non-glorified eye either entirely or in part, and under its own semblance or in strange guise, as will be said later (Supplement:85:2-3). 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. That it is entire in each part thereof, may be concluded from this, that since a whole is that which is divided into parts, there are three kinds of totality, corresponding to three kinds of division. And therefore it is not necessary for Christ to be in this sacrament as in a place. Reply to Objection 2. What are the qualities required in the body of which the intellectual principle is the form? It seems that Christ's body is movably in this sacrament, because the Philosopher says (Topic. But both of these consequences are clearly false: because "animal" is predicated of man essentially and not accidentally; and man is not part of the definition of an animal, but the other way about. 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. Questions 75-89 of the First Part (Prima pars) of St. Thomas's great Summa theologiae constitute what has been traditionally called "The Treatise on Man," or, as Pasnau prefers, "The Treatise on Human Nature." Pasnau discusses these fifteen questions in the twelve chapters, plus Introduction and Epilogue, that make up his book. 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. 2 (Whether angels . But nature never fails in necessary things: therefore the intellectual soul had to be endowed not only with the power of understanding, but also with the power of feeling. 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