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. 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. 77: Fraud in Buying and Selling: Q. Therefore He is moved when it is moved. Therefore, as a surface which is of a pentagonal shape, is not tetragonal by one shape, and pentagonal by anothersince a tetragonal shape would be superfluous as contained in the pentagonalso neither is Socrates a man by one soul, and animal by another; but by one and the same soul he is both animal and man. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). Therefore it is not properly united to a corruptible 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. F. Raphael Moss, O.P., S.T.L. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. Objection 2. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). Reply to Objection 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) Reply to Objection 5. Further, things which are very distant from one another, are not united except by something between them. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. Therefore, from the fact that the species of phantasms are in the possible intellect, it does not follow that Socrates, in whom are the phantasms, understands, but that he or his phantasms are understood. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. Objection 5. Summa theologiae 1a 75-76 (tr. For we do not say that the wall sees; rather, we say that the wall is seen. 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. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. So when we say that Socrates or Plato understands, it is clear that this is not attributed to him accidentally; since it is ascribed to him as man, which is predicated of him essentially. But the angels see the body of Christ as it is in this sacrament, for even the devils are found to pay reverence thereto, and to fear it. 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. But dispositions to a form are accidents. Therefore if the intellect were united to the body as its form, since every body has a determinate nature, it would follow that the intellect has a determinate nature; and thus, it would not be capable of knowing all things, as is clear from what has been said (I:75:2; which is contrary to the nature of the intellect. 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. . "But Christ is in this sacrament," as shown above (III:74:1. Is the entire Christ under each species of the sacrament? As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. Aristotle does not say that the soul is the act of a body only, but "the act of a physical organic body which has life potentially"; and that this potentiality "does not reject the soul." If, however, there is one principal agent, and one instrument, we say that there is one agent and one action, as when the smith strikes with one hammer, there is one striker and one stroke. For we observe that the species and forms of things differ from one another, as the perfect and imperfect; as in the order of things, the animate are more perfect than the inanimate, and animals more perfect than plants, and man than brute animals; and in each of these genera there are various degrees. An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. Is the entire Christ under every part of the species? For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? 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. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. But the measure of the bread and wine is much smaller than the measure of Christ's body. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. The Summa Theologica, as its title indicates, is a "theological summary." It seeks to describe the relationship between God and man and to explain how man's reconciliation with the Divine is made possible at all through Christ. 76: Malediction: Q. 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. Individuality of the intelligent being, or of the species whereby it understands, does not exclude the understanding of universals; otherwise, since separate intellects are subsistent substances, and consequently individual, they could not understand universals. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. 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. SUMMA THEOLOGICA. But the substantial form gives substantial being. 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. For this reason, the old natural philosophers, who held that primary matter was some actual beingfor instance, fire or air, or something of that sortmaintained that nothing is generated simply, or corrupted simply; and stated that "every becoming is nothing but an alteration," as we read, Phys. 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. Therefore the intellect is not united to the body as its form. In order to make this evident, we must consider that the substantial form differs from the accidental form in this, that the accidental form does not make a thing to be "simply," but to be "such," as heat does not make a thing to be simply, but only to be hot. ii, 3) that the embryo is an animal before it is a man. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. But the human soul is an immaterial substance; since it is not composed of matter and form as was shown above (I:75:5). Reply to Objection 1. It would seem that in man there is another form besides the intellectual soul. 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. Other powers are common to the soul and body; wherefore each of these powers need not be wherever the soul is, but only in that part of the body, which is adapted to the operation of such a power. It seems that the body of Christ, as it is in this sacrament, can be seen by the eye, at least by a glorified one. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. But the intellectual soul is the most perfect of souls. For the substantial being of each thing consists in something indivisible, and every addition and subtraction varies the species, as in numbers, as stated in Metaph. For every form exists in its proper disposed matter. Reply to Objection 3. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. This power is called the intellect. However, St. Aquinas provides five ways that prove that God exists and the world belongs to him. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. Objection 2. i). Reply to Objection 1. Christ's own bodily eye sees Himself existing under the sacrament, yet it cannot see the way in which it exists under the sacrament, because that belongs to the intellect. For matter must be proportionate to the form. Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. Further, when the cause is removed, the effect is also removed. F. Raphael Moss, O.P., S.T.L. 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. Objection 1. In Christ's Passion, of which this is the memorial, the other parts of the body were not separated from one another, as the blood was, but the body remained entire, according to Exodus 12:46: "You shall not break a bone thereof." It seems that the whole dimensive quantity of Christ's body is not in this sacrament. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. 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. Reply to Objection 1. Consequently the body of Christ fills that place. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. Whence it does not follow that a part of an animal is an animal. 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. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. I answer that, As stated above (Article 1), any part of Christ is in this sacrament in two ways: in one way, by the power of the sacrament; in another, from real concomitance. 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. 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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