It was this argument which seems to have convinced those who held that Christ's body does not remain under this sacrament if it be reserved until the morrow. 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. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. 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. For Augustine says (Gen. ad lit. It cannot be said that they are united by the one body; because rather does the soul contain the body and make it one, than the reverse. 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). Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. For every form exists in its proper disposed matter. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). Reply to Objection 4. Reply to Objection 3. Consequently, it remains to be said, that, while the dimensions remain the same as before, there is a miraculous change wrought in the other accidents, such as shape, color, and the rest, so that flesh, or blood, or a child, is seen. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. Now the first among all acts is existence. The manner of being of every thing is determined by what belongs to it of itself, and not according to what is coupled accidentally with it: thus an object is present to the sight, according as it is white, and not according as it is sweet, although the same object may be both white and sweet; hence sweetness is in the sight after the manner of whiteness, and not after that of sweetness. 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. i, 4. F. Raphael Moss, O.P., S.T.L. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. Evang. But this is impossible, because the various forms of the elements must necessarily be in various parts of matter; for the distinction of which we must suppose dimensions, without which matter cannot be divisible. Canonicus Surmont, Vicarius Generalis. Now the human soul is the highest and noblest of forms. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. However, St. Aquinas provides five ways that prove that God exists and the world belongs to him. But when flesh or a child appears, the sacramental species cease to be present. 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) 2 (Whether angels . Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. Is it united to such a body by means of another body? 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. But the virtue of the soul is its power. Now the substantial form gives being simply; therefore by its coming a thing is said to be generated simply; and by its removal to be corrupted simply. Accordingly, when our Lord said (John 6:56): "My flesh is meat indeed," there the word flesh is put for the entire body, because according to human custom it seems to be more adapted for eating, as men commonly are fed on the flesh of animals, but not on the bones or the like. 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. Objection 1. Therefore the intellect is not united to the body as its form. Reply to Objection 1. However, it would be possible to distinguish my intellectual action form yours by the distinction of the phantasmsthat is to say, were there one phantasm of a stone in me, and another in youif the phantasm itself, as it is one thing in me and another in you, were a form of the possible intellect; since the same agent according to divers forms produces divers actions; as, according to divers forms of things with regard to the same eye, there are divers visions. Theol.Imprimatur. Thus Aristotle argues, Metaph. "that is, what makes them one? Canonicus Surmont, Vicarius Generalis. 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. But the species of anything is derived from its form. Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. "The human mind may perceive truth only through thinking, as is clear from Augustine." - Thomas Aquinas, Summa Theologica Summa Theologica is an extensive five-volume masterpiece about the. Further, the truth ought to correspond with the figure. Wherefore matter, once understood as corporeal and measurable, can be understood as distinct in its various parts, and as receptive of different forms according to the further degrees of perfection. 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. If, therefore, man were 'living' by one form, the vegetative soul, and 'animal' by another form, the sensitive soul, and "man" by another form, the intellectual soul, it would follow that man is not absolutely one. The intellectual soul as comprehending universals, has a power extending to the infinite; therefore it cannot be limited by nature to certain fixed natural notions, or even to certain fixed means whether of defence or of clothing, as is the case with other animals, the souls of which are endowed with knowledge and power in regard to fixed particular things. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. SUMMA THEOLOGICA. But the intellectual principle, since it is incorruptible, as was shown above (I:75:6), remains separate from the body, after the dissolution of the body. For it is not an accidental form, but the substantial form of the body. On the contrary, The gloss on 1 Corinthians 11:25, commenting on the word "Chalice," says that "under each species," namely, of the bread and wine, "the same is received"; and thus it seems that Christ is entire under each species. Objection 3. 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. Reply to Objection 3. 1 Prologue. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. ii, 1). 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. But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. Reply to Objection 3. Objection 3. Objection 2. 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. But fire and air are bodies. Therefore Christ's body is not in this sacrament as in a place. 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. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. When such apparition takes place, the sacramental species sometimes continue entire in themselves; and sometimes only as to that which is principal, as was said above. Hence it remains that Christ's body is not in this sacrament as in a place, but after the manner of substance, that is to say, in that way in which substance is contained by dimensions; because the substance of Christ's body succeeds the substance of bread in this sacrament: hence as the substance of bread was not locally under its dimensions, but after the manner of substance, so neither is the substance of Christ's body. In the same way neither is it moved of itself according to the being which it has in this sacrament, by any other change whatever, as for instance, that it ceases to be under this sacrament: because whatever possesses unfailing existence of itself, cannot be the principle of failing; but when something else fails, then it ceases to be in it; just as God, Whose existence is unfailing and immortal, ceases to be in some corruptible creature because such corruptible creature ceases to exist. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. 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.". ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." But the intellectual soul is united by its very being to the body as a form; and yet it guides and moves the body by its power and virtue. Man must therefore derive his species from that which is the principle of this operation. "But Christ is in this sacrament," as shown above (III:74:1. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. For matter must be proportionate to the form. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. And as life appears through various operations in different degrees of living things, that whereby we primarily perform each of all these vital actions is the soul. Further, what is susceptible of a more perfect form should itself be more perfect. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. Is the entire Christ under every part of the species? A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. To be united to the body belongs to the soul by reason of itself, as it belongs to a light body by reason of itself to be raised up. But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. The reason is because since matter is in potentiality to all manner of acts in a certain order, what is absolutely first among the acts must be understood as being first in matter. 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. This is contrary to the teaching of the Philosopher, who holds that understanding is not possible through a corporeal instrument (De Anima iii, 4). It seems, therefore, to follow that there is one intellect in all men. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. Reply to Objection 4. 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. Reply to Objection 2. Now matter subject to dimension is not to be found except in a body. But it belongs to the nature of this quantity that the various parts exist in various parts of place. Objection 4. Objection 2. Translated by. Further, if my intellect is distinct from your intellect, my intellect is an individual, and so is yours; for individuals are things which differ in number but agree in one species. 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. I answer that, When any thing is one, as to subject, and manifold in being, there is nothing to hinder it from being moved in one respect, and yet to remain at rest in another just as it is one thing for a body to be white, and another thing, to be large; hence it can be moved as to its whiteness, and yet continue unmoved as to its magnitude. Whence Aristotle concludes (Ethic. It would seem that the intellectual soul is improperly united to such a body. But the dimensive quantity of Christ's body is considerably larger than the dimensive quantity of the consecrated host according to every dimension. I answer that, It is absolutely impossible for one intellect to belong to all men. Therefore the body of Christ is in this sacrament locally. It would seem that the intellectual principle is not multiplied according to the number of bodies, but that there is one intellect in all men. 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. And therefore had this sacrament been celebrated during those three days when He was dead, the soul of Christ would not have been there, neither by the power of the sacrament, nor from real concomitance. 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. Therefore, from the fact that species of the phantasms exist in 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. Because those species can be divided infinitely. To all men to such a body begins to be present soul, but the substantial,. Is divided into parts of place not be more abstract or more simple than the quantity. More perfect the saints will be equal to the nature of this quantity that the intellectual is! 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