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). 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. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. Reply to Objection 3. 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) . 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. ix, 10). Therefore the body of Christ is in this sacrament locally. Now all the other senses are based on the sense of touch. Yet we must know that there is something of Christ in this sacrament in a twofold manner: first, as it were, by the power of the sacrament; secondly, from natural concomitance. Reply to Objection 6. 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." 4 - THE PERFECTION OF GOD (THREE ARTICLES) Objection 3. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. 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. Hence in no way is Christ's body locally in this sacrament. Edus. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. If, therefore, my intellect is distinct from yours, what is understood by me must be distinct from what is understood by you; and consequently it will be reckoned as something individual, and be only potentially something understood; so that the common intention will have to be abstracted from both; since from things diverse something intelligible common to them may be abstracted. 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. 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. For this reason Aristotle, Metaph. 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. viii (Did. 2 Treatise on the Last End (Questions 1-5) 3 Treatise on Human Acts: Acts Peculiar to Man (Questions 6-21) 4 Treatise on the Passions (Questions 22-48) 5 Treatise on Habits (Questions 49-54) 6 Treatise on Habits in Particular (Questions 55-89) 7 Treatise on Law (Questions 90-108) On the Simplicity of God 4. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. Question 76. Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." Whence Aristotle concludes (Ethic. Hence we read in the profession of faith at Ephesus (P. I., chap. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Font. Because those species can be divided infinitely. But it belongs to the nature of this quantity that the various parts exist in various parts of place. 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. 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. Reply to Objection 2. Reply to Objection 3. F. Innocentius Apap, O.P., S.T.M., Censor. Objection 4. Therefore the soul should be united to a most subtle body, to fire, for instance, and not to a mixed body, still less to a terrestrial body. But various parts of matter are unintelligible without division in measurable quantities. Therefore we must presuppose accidents to be in matter before the substantial form; and therefore before the soul, since the soul is a substantial form. 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. Sometimes it happens on the part of the beholders, whose eyes are so affected as if they outwardly saw flesh, or blood, or a child, while no change takes place in the sacrament. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. Some, however, tried to maintain that the intellect is united to the body as its motor; and hence that the intellect and body form one thing so that the act of the intellect could be attributed to the whole. Objection 2. . And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. Further, since Christ's is an organic body, it has parts determinately distant. It seems that Christ is not entire under every part of the species of bread and wine. "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. He proves this from the fact that "man and the sun generate man from matter." Hence if this sacrament had been celebrated then, the body of Christ would have been under the species of the bread, but without the blood; and, under the species of the wine, the blood would have been present without the body, as it was then, in fact. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. The reason of this is that a thing is one, according as it is a being. It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. But the conversion which takes place in this sacrament is terminated directly at the substance of Christ's body, and not at its dimensions; which is evident from the fact that the dimensive quantity of the bread remains after the consecration, while only the substance of the bread passes away. Objection 4. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". The soul communicates that existence in which it subsists to the corporeal matter, out of which and the intellectual soul there results unity of existence; so that the existence of the whole composite is also the existence of the soul. 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. Further, the place of the bread and wine is not empty, because nature abhors a vacuum; nor is the substance of the bread there, as stated above (III:75:2); but only the body of Christ is there. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. 77: Fraud in Buying and Selling: Q. But it can be seen by a wayfarer through faith alone, like other supernatural things. 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. Therefore in man and in every animal there must be another substantial form, by which the body is constituted. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. 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." x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. But Christ's body seems to be definitively in this sacrament, because it is so present where the species of the bread and wine are, that it is nowhere else upon the altar: likewise it seems to be there circumscriptively, because it is so contained under the species of the consecrated host, that it neither exceeds it nor is exceeded by it. 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. Objection 1. 1-119) Question 1. 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. 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. But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. On the contrary, Of one thing there is but one substantial being. vii). Now it is clear that the first thing by which the body lives is the soul. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. Objection 1. What are the qualities required in the body of which the intellectual principle is the form? Objection 1. Therefore there are not many human souls in one species. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. But, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." 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. In the same way several intellects understand one object understood. viii, 5). But the part which moves is the soul. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. 4 - the PERFECTION of GOD ( THREE ARTICLES ) Objection 3 Selling: Q but from natural there! 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