It seems that Christ's body is in this sacrament as in a place. i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. I answer that, If we suppose that the intellectual soul is not united to the body as its form, but only as its motor, as the Platonists maintain, it would necessarily follow that in man there is another substantial form, by which the body is established in its being as movable by the soul. Objection 1. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. Therefore the entire Christ is not contained under this sacrament. The Existence of God 3. Therefore, if we suppose two men to have several intellects and one sensefor instance, if two men had one eyethere would be several seers, but one sight. Objection 5. The first kind of totality does not apply to forms, except perhaps accidentally; and then only to those forms, which have an indifferent relationship to a quantitative whole and its parts; as whiteness, as far as its essence is concerned, is equally disposed to be in the whole surface and in each part of the surface; and, therefore, the surface being divided, the whiteness is accidentally divided. Aquinas concludes that, although theology does not require philosophy to promote knowledge of God, philosophy nevertheless can be of service to the aims of theology. And not even the angelic intellect of its own natural power is capable of beholding it; consequently the devils cannot by their intellect perceive Christ in this sacrament, except through faith, to which they do not pay willing assent; yet they are convinced of it from the evidence of signs, according to James 2:19: "The devils believe, and tremble.". Therefore a form cannot be without its own proper matter. Objection 1. 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." Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. 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. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). 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. Reply to Objection 6. Theol.Imprimatur. Objection 2. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. Since therefore Christ exists in three substances, namely, the Godhead, soul and body, as shown above (III:2:5; III:5:3), it seems that the entire Christ is not under this sacrament. But, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. 51 Art. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. Now it is clear that no matter how the intellect is united or coupled to this or that man, the intellect has the precedence of all the other things which appertain to man; for the sensitive powers obey the intellect, and are at its service. 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. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. 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. 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. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." Now all this is fictious and ridiculous: for light is not a body; and the fifth essence does not enter materially into the composition of a mixed body (since it is unchangeable), but only virtually: and lastly, because the soul is immediately united to the body as the form to matter. Objection 2. Now the first among all acts is existence. 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. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. 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. 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. Hence there is no parallel reason, as is evident from what was said above. vii, 6). 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. Therefore it is not movably in this sacrament. I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. Objection 3. i). Therefore it seems to be united to the body by means of an incorruptible body, and such would be some heavenly light, which would harmonize the elements, and unite them together. Therefore it is not united to the body as its form. The Summa is organized into three Parts. Therefore, it cannot begin again to be there by the consecration of the wine; and so Christ's body will not be contained under the species of the wine, and accordingly neither the entire Christ. 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. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to 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. On the contrary, Augustine says (De Trin. Moreover it is perceived differently by different intellects. 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). Is the entire Christ under every part of the species? Further, what is susceptible of a more perfect form should itself be more perfect. Therefore it exists only in an organic body. Objection 1. Therefore, the glorified eye can see Christ's body as it is in this sacrament. The distinction between Socrates and Plato would be no other than that of one man with a tunic and another with a cloak; which is quite absurd. 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. Further, every form is determined according to the nature of the matter of which it is the form; otherwise no proportion would be required between matter and form. 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. Nevertheless the substance of Christ's body is not the subject of those dimensions, as was the substance of the bread: and therefore the substance of the bread was there locally by reason of its dimensions, because it was compared with that place through the medium of its own dimensions; but the substance of Christ's body is compared with that place through the medium of foreign dimensions, so that, on the contrary, the proper dimensions of Christ's body are compared with that place through the medium of substance; which is contrary to the notion of a located body. . 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. lxxxiii): "Some are so foolish as to say that the mystical blessing departs from the sacrament, if any of its fragments remain until the next day: for Christ's consecrated body is not changed, and the power of the blessing, and the life-giving grace is perpetually in it." For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. It is likewise clear that this is impossible if, according to the opinion of Aristotle (De Anima ii, 2), it is supposed that the intellect is a part or a power of the soul which is the form of man. Further, whatever receptive power is an act of a body, receives a form materially and individually; for what is received must be received according to the condition of the receiver. POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. 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. 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. After the consecration, is the body of Christ moved when the host or chalice is moved? But substance, as such, is not visible to the bodily eye, nor does it come under any one of the senses, nor under the imagination, but solely under the intellect, whose object is "what a thing is" (De Anima iii). 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. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. Thus the soul is not in a part. An icon used to represent a menu that can be toggled by interacting with this icon. 1.1 Introduction. Reply to Objection 3. 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