Summary of question number right from the first part of the second part. An icon used to represent a menu that can be toggled by interacting with this icon. Reply to Objection 1. But the intellectual soul is one form. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? But the virtue of the soul is its power. But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. But it belongs to the nature of this quantity that the various parts exist in various parts of place. Therefore some other substantial form in the body precedes the soul. Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. 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. 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. If therefore Christ be entirely under every part of the said species, it would follow that He is in this sacrament an infinite number of times: which is unreasonable; because the infinite is repugnant not only to nature, but likewise to grace. 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. Concerning this we must consider (1) the Saviour Himself; (2) the sacraments by which we attain to our salvation; (3) the end of immortal life to which we attain by the resurrection. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. For since the Godhead never set aside the assumed body, wherever the body of Christ is, there, of necessity, must the Godhead be; and therefore it is necessary for the Godhead to be in this sacrament concomitantly with His body. Objection 1. Objection 2. 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. But this could not be so, if Christ were entire under every part of the species; for every part would have to be under every other part, and so where one part would be, there another part would be. Reply to Objection 6. 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. Pagans say that the existence of a powerful God is an illusion and misleading. On the contrary, Of one thing there is but one substantial being. Reply to Objection 3. Objection 3. The opinion of Plato might be maintained if, as he held, the soul was supposed to be united to the body, not as its form, but as its motor. Reply to Objection 2. Question 76. Objection 3. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. This is the case with every form which, if considered as an act, is very distant from matter, which is a being only in potentiality. Now the substantial form perfects not only the whole, but each part of the whole. It seems that the intellectual principle is not united to the body as its form. Further, the thing understood is in the intellect which understands. Further, when the cause is removed, the effect is also removed. Further, since the form is the principle of the species, one form cannot produce a variety of 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. Reply to Objection 1. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. Are all the dimensions of Christ's body in this sacrament? 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 He is moved when it is moved. 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. 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. i, 4. Therefore, the substance of Christ's body will be in this sacrament even outside the species of the bread, which is unreasonable, since the substance of Christ's body is in this sacrament, only by the consecration of the bread, as stated above (Article 2). Canonicus Surmont, Vicarius Generalis. But with regard to the intellectual part, he seems to leave it in doubt whether it be "only logically" distinct from the other parts of the soul, "or also locally.". 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. 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. 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. 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. 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. But no dimensive quantity is contained entirely in any whole, and in its every part. For this reason we observe that there is a greater variety of parts in perfect than in imperfect animals; and in these a greater variety than in plants. 1 Prologue. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. Nor is there any deception there, as occurs in the feats of magicians, because such species is divinely formed in the eye in order to represent some truth, namely, for the purpose of showing that Christ's body is truly under this sacrament; just as Christ without deception appeared to the disciples who were going to Emmaus. for a determinate distance of the individual parts from each other is of the very nature of an organic body, as that of eye from eye, and eye from ear. Objection 5. 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). But when flesh or a child appears, the sacramental species cease to be present. Now matter subject to dimension is not to be found except in a body. Reply to Objection 2. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. Hence since it is seen in its proper species, and is adored in heaven, it is not seen under its proper species in this sacrament. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. The human soul, by reason of its perfection, is not a form merged in matter, or entirely embraced by matter. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. Therefore there is but one intellect in all men. And to this mode can be reduced what we say of Christ, being moved accidentally, according to the existence which He has in this sacrament, in which He is not present as in a place. If, then, Christ's blood be contained under the species of bread, just as the other parts of the body are contained there, the blood ought not to be consecrated apart, just as no other part of the body is consecrated separately. In the body is there any other substantial form? 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. The principal work of St. Thomas Aquinas, the Summa Theologica is divided into three parts and is designed to instruct both beginners and experts in all matters of Christian Truth. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). 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. animal. In the same way several intellects understand one object understood. I answer that, Since the form is not for the matter, but rather the matter for the form, we must gather from the form the reason why the matter is such as it is; and not conversely. 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. From this it is clear how false are the opinions of those who maintained the existence of some mediate bodies between the soul and body of man. 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. But the substantial form gives substantial being. Part 1, Question 76 557 power. Objection 2. Because, to be in a place definitively or circumscriptively belongs to being in a place. Objection 1. 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. Therefore it is impossible for there to be in man another substantial form besides the intellectual soul. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. Objection 3. Reply to Objection 1. Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. This is, however, absurd for many reasons. 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 various bodies cannot be in the same place. Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. 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. Therefore Christ's body is not truly there. 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. 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.". First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. Further, what is spiritual is connected with what is corporeal by virtual contact. The same is to be said of totality of power: since the whiteness which is in the whole surface moves the sight more than the whiteness which is in a small part thereof. 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. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. Therefore the intellectual soul had to be united to such a body, and not to a simple element, or to a mixed body, in which fire was in excess; because otherwise there could not be an equability of temperament. Reply to Objection 2. Further, a body of greater quantity cannot be contained under the measure of a lesser. Question. But in Christ, being in Himself and being under the sacrament are not the same thing, because when we say that He is under this sacrament, we express a kind of relationship to this sacrament. But if there is one intellect, no matter how diverse may be all those things of which the intellect makes use as instruments, in no way is it possible to say that Socrates and Plato are otherwise than one understanding man. Objection 3. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). 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. 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. But the shape is united to the wax without a body intervening. F. Innocentius Apap, O.P., S.T.M., Censor. Objection 2. Objection 2. But dispositions to a form are accidents. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. Therefore the breath, which is a subtle body, is the means of union between soul and body. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". For matter must be proportionate to the form. 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. 'S body, is not a form merged in matter before the is... Is reduced to an equable complexion, the nerves, bones, and government. The book of life ( 24 ), S.T.M., Censor, Censor perhaps someone attempt... 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