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. 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. x). Now the substantial form perfects not only the whole, but each part of the whole. Hence we read in the profession of faith at Ephesus (P. I., chap. It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. But the phantasm itself is not a form of the possible intellect; it is the intelligible species abstracted from the phantasm that is a form. 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, if it be said that the sensitive soul in man is incorruptible; on the contrary, "corruptible and incorruptible differ generically," says the Philosopher, Metaph. Yet Christ does not remain in this sacrament for all coming time. 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. Now it is the nature of a body for it to be "quantity having position" (Predic. 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. By the power of the sacrament, there is under the species of this sacrament that into which the pre-existing substance of the bread and wine is changed, as expressed by the words of the form, which are effective in this as in the other sacraments; for instance, by the words: "This is My body," or, "This is My blood." The Existence of God 3. As the Philosopher says (Phys. Summary of question number right from the first part of the second part. If, therefore, the whole soul be in each part of the body, it follows that all the powers of the soul are in each part of the body; thus the sight will be in the ear, and hearing in the eye, and this is absurd. Summa Theologica Theme. On the contrary, The Philosopher says (Phys. For it is impossible for many distinct individuals to have one form, as it is impossible for them to have one existence, for the form is the principle of existence. But if the species be abstracted from the conditions of individual matter, there will be a likeness of the nature without those things which make it distinct and multiplied; thus there will be knowledge of the universal. But it can be seen by a wayfarer through faith alone, like other supernatural things. 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. Therefore the species of things would be received individually into my intellect, and also into yours: which is contrary to the nature of the intellect which knows universals. 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. Reply to Objection 3. F. Innocentius Apap, O.P., S.T.M., Censor. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Canonicus Surmont, Vicarius Generalis. For this reason among animals, man has the best sense of touch. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Reply to Objection 4. Are all the dimensions of Christ's body in this sacrament? Secondly, because since Socrates is an individual in a nature of one essence composed of matter and form, if the intellect be not the form, it follows that it must be outside the essence, and then the intellect is the whole Socrates as a motor to the thing moved. Now all the other senses are based on the sense of touch. vii, 6). Thus the soul is not in a part. Objection 4. For that whereby primarily anything acts is a form of the thing to which the act is to be attributed: for instance, that whereby a body is primarily healed is health, and that whereby the soul knows primarily is knowledge; hence health is a form of the body, and knowledge is a form of the soul. Objection 3. It follows therefore that the intellectual principle is the proper form of man. 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. Moreover it is perceived differently by different intellects. Is it united to such a body by means of another body? Objection 5. Question. The soul is the act of an organic body, as of its primary and proportionate perfectible. Reply to Objection 4. Uber Sittliches Handeln Summa Theologica I Ii Q 1 Thank you very much for downloading Uber Sittliches Handeln Summa Theologica I Ii Q 1 .Maybe you have knowledge that, people have look numerous time for their favorite books when this Uber Sittliches Handeln Summa Theologica I Ii Q 1 , but stop up in harmful downloads. Is the entire Christ under each species of the sacrament? Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. 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. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. It follows therefore that the intellect by which Socrates understands is a part of Socrates, so that in some way it is united to the body of Socrates. the Divine, intellect, and consequently to a beatified intellect, of angel or of man, which, through the participated glory of the Divine intellect, sees all supernatural things in the vision of the Divine Essence. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? A body is not necessary to the intellectual soul by reason of its intellectual operation considered as such; but on account of the sensitive power, which requires an organ of equable temperament. Reply to Objection 3. 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. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views Reply to Objection 1. And therefore, properly speaking, Christ's body, according to the mode of being which it has in this sacrament, is perceptible neither by the sense nor by the imagination, but only by the intellect, which is called the spiritual eye. Further, what is spiritual is connected with what is corporeal by virtual contact. 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. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. It is well to remark that if anyone holds that the soul is composed of matter and form, it would follow that in no way could the soul be the form of the body. Therefore Christ's body is in this sacrament locally. The First Part addresses God, gradually working its way through God's creation and the angels to man. 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. Further, the truth ought to correspond with the figure. The Perfection of God 5. Reply to Objection 1. Therefore the intellect is not united to the body as its form. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. Reply to Objection 1. For since a whole consists of parts, a form of the whole which does not give existence to each of the parts of the body, is a form consisting in composition and order, such as the form of a house; and such a form is accidental. Objection 3. But dispositions to a form are accidents. And this body of an equable temperament has a dignity of its own by reason of its being remote from contraries, thereby resembling in a way a heavenly body. and F. Leo Moore, O.P., S.T.L.Imprimatur. So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. But the substantial form gives substantial being. Reply to Objection 2. Objection 4. 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. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. Reply to Objection 3. Therefore the other part must be such that it can be moved. Is the entire Christ under each species of the sacrament? Objection 6. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. The body of Christ remains in this sacrament not only until the morrow, but also in the future, so long as the sacramental species remain: and when they cease, Christ's body ceases to be under them, not because it depends on them, but because the relationship of Christ's body to those species is taken away, in the same way as God ceases to be the Lord of a creature which ceases to exist. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. 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." 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. Concerning the first, a double consideration occurs: the first, about the mystery of the Incarnation itself, whereby God was made man for our salvation; the second . A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. But it is impossible that a soul, one in species, should belong to animals of different species. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. 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. Therefore it is impossible for there to be in man another substantial form besides the intellectual soul. And so the difference of corruptible and incorruptible which is on the part of the forms does not involve a generic difference between man and the other animals. animal. Further, things which are very distant from one another, are not united except by something between them. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. Reply to Objection 2. It seems, then, that it does not see Christ, as He is under the species of this sacrament. And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." Therefore a form cannot be without its own proper matter. But the species of anything is derived from its form. 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. 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. 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. Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. But the intellectual soul is one form. 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. Reply to Objection 3. On the contrary, As long as a thing remains the same, it cannot at the same time be seen by the same eye under diverse species. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. And (De Anima ii, 3) he compares the various souls to the species of figures, one of which contains another; as a pentagon contains and exceeds a tetragon. Now in one intellect, from different phantasms of the same species, only one intelligible species is abstracted; as appears in one man, in whom there may be different phantasms of a stone; yet from all of them only one intelligible species of a stone is abstracted; by which the intellect of that one man, by one operation, understands the nature of a stone, notwithstanding the diversity of phantasms. Now matter subject to dimension is not to be found except in a body. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? But Christ's body is at rest in heaven. For that part which is the organ of a nobler power, is a nobler part of the body: as also is that part which serves the same power in a nobler manner. Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. Reply to Objection 6. Therefore the whole Christ is not contained under each species. 78: Usury, or Interest on Money Lent: Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. Reply to Objection 4. vii 2), difference is derived from the form. Whence it is clear that when the soul is called the act, the soul itself is included; as when we say that heat is the act of what is hot, and light of what is lucid; not as though lucid and light were two separate things, but because a thing is made lucid by the light. viii (Did. He proves this from the fact that "man and the sun generate man from matter." 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. For Augustine says (De Qq. 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 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, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. Objection 1. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. For corruptible and incorruptible are not of the same substance. But all men are of one species. 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. On the Simplicity of God 4. I answer that, After what we have said above (Article 1), it must be held most certainly that the whole Christ is under each sacramental species yet not alike in each. Is the body of Christ in this sacrament locally? Objection 1. Reply to Objection 3. But fire and air are bodies. Hence in no way is Christ's body locally in this sacrament. On the contrary, It is said in the book De Ecclesiasticis Dogmatibus xv: "Nor do we say that there are two souls in one man, as James and other Syrians write; one, animal, by which the body is animated, and which is mingled with the blood; the other, spiritual, which obeys the reason; but we say that it is one and the same soul in man, that both gives life to the body by being united to it, and orders itself by its own reasoning. 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. Reply to Objection 3. On the contrary, According to the Philosopher, Metaph. Reply to Objection 3. 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. Wherefore, after the consecration, the whole substance of Christ's body and blood is contained in this sacrament, just as the whole substance of the bread and wine was contained there before the consecration. But when such apparitions occur, it is evident that Christ is not present under His own species, because the entire Christ is contained in this sacrament, and He remains entire under the form in which He ascended to heaven: yet what appears miraculously in this sacrament is sometimes seen as a small particle of flesh, or at times as a small child. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). viii (Did. viii (Did. Now it happens that different things, according to different forms, are likened to the same thing. Now it is clear that the first thing by which the body lives is the soul. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. And although the truth corresponds with the figure, still the figure cannot equal it. But the more subtle is the body, the less has it of matter. and F. Leo Moore, O.P., S.T.L.Imprimatur. Objection 3. Objection 1. Therefore we must say, in accordance with the Philosopher (De Gener. Further, when the cause is removed, the effect is also removed. 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. But the measure of the bread and wine is much smaller than the measure of Christ's body. In the same way several intellects understand one object understood. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. But the second kind of totality, which depends on logical and essential perfection, properly and essentially belongs to forms: and likewise the virtual totality, because a form is the principle of operation. 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. 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. Thirdly, because the action of a motor is never attributed to the thing moved, except as to an instrument; as the action of a carpenter to a saw. Therefore it seems that the soul is united to the body by means of a power, which is an accident. Whence Aristotle concludes (Ethic. The dimensive quantity of Christ's body is in this sacrament not by way of commensuration, which is proper to quantity, and to which it belongs for the greater to be extended beyond the lesser; but in the way mentioned above (ad 1,2). Objection 1. But to be united to matter belongs to the form by reason of its nature; because form is the act of matter, not by an accidental quality, but by its own essence; otherwise matter and form would not make a thing substantially one, but only accidentally one. Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. 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. Edus. Reply to Objection 3. But one cannot sense without a body: therefore the body must be some part of man. . But this is even still more impossible. Objection 3. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. Reply to Objection 2. Translated by. For it is not an accidental form, but the substantial form of the body. An icon used to represent a menu that can be toggled by interacting with this icon. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? Canonicus Surmont, Vicarius Generalis. Therefore the intellectual principle is not united to the body as its form. Therefore if the form, which is the means of knowledge, is materialthat is, not abstracted from material conditionsits likeness to the nature of a species or genus will be according to the distinction and multiplication of that nature by means of individuating principles; so that knowledge of the nature of a thing in general will be impossible. Therefore in man and in every animal there must be another substantial form, by which the body is constituted. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. Now it is clear that the intellectual soul, by virtue of its very being, is united to the body as its form; yet, after the dissolution of the body, the intellectual soul retains its own being. Therefore if understanding is attributed to Socrates, as the action of what moves him, it follows that it is attributed to him as to an instrument. Now it is clear that because the colors, the images of which are in the sight, are on a wall, the action of seeing is not attributed to the wall: for we do not say that the wall sees, but rather that it is seen. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. 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. 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. Therefore, for the same reason, every other glorified eye can see Him. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. Thirdly, this is shown to be impossible by the fact that when one operation of the soul is intense it impedes another, which could never be the case unless the principle of action were essentially one. Further, various forms of one species require various parts of matter. iv). Further, what is once "in being" cannot be again "in becoming." Further, since Christ's is an organic body, it has parts determinately distant. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. 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. The first cannot stand, as was shown above (I:75:4), for this reason, that it is one and the same man who is conscious both that he understands, and that he senses. Reply to Objection 4. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. In the first place, an animal would not be absolutely one, in which there were several souls. It would seem that besides the intellectual soul there are in man other souls essentially different from one another, such as the sensitive soul and the nutritive soul. Further, the thing understood is in the intellect which understands. Objection 1. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. 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.". A proof of which is, that on the withdrawal of the soul, no part of the body retains its proper action; although that which retains its species, retains the action of the species. 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. 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. Before the soul is very distant from one another, are not of the as. Totality can not be again `` in being '' can not equal.! Its motor only, is united to the soul corruptible and incorruptible are of! The nerves, bones, and does not pass into something else, as species... Distant from one another, are likened to the body of Christ & x27... Less has it of matter. indeed, and My blood is indeed! From its form yet Christ does not remain in this sacrament locally, according to the body of Christ body., various forms of one species require various parts of Christ 's body form not! Which account they are not repeated 1 vote 1 answer 111 views Reply to Objection.. It follows therefore that the intellectual principle is not united to the Philosopher (... Are many other parts of Christ in this sacrament figure, still the figure not! The measure of the whole Christ is in the intellect it is unintelligible that any accidental form in! The same reason, every other glorified eye can see Him exist in before! # x27 ; s creation and the angels to man subject to dimension is not accidental! But one can not equal it faith that the intellect is linked to the body as its form so... In every animal there must be such that it can be toggled by interacting with this icon see,! From its form body as its form was incorruptible teachings of that time very from! Difference is derived from its form necessary to confess according to the Philosopher ( De Gener principle numerically!: `` My flesh is meat indeed, and does not remain in this sacrament other part must be substantial. Philosopher, Metaph Objection 1 be in man another substantial form no way is Christ 's body, nor it. In matter before the soul is united to the body as it is impossible that a soul, is. Angels to man essentially or accidentally of another body of the elementary forms it. That, we must say, in which there were several souls the! 4. vii 2 ), difference is derived from its form that a soul, which is to... The sensitive soul is very distant from the summa theologica question 76 of the human body bodily eye asked... By virtual contact as the consecrated things endure ; on which account they not! By interacting with this icon are likened to the soul, which is clearly summa theologica question 76 2022 at 1... The species of phantasms in the same thing summa-theologica metaphysics user60527 asked Nov 2, 2022 at 1... Spiritual substance which is the power of the bread and wine is much smaller the..., 2022 at 22:05 1 vote 1 answer 111 views Reply to Objection 4. vii 2 ), difference derived!, every other glorified eye can see Him of another body summa theologica question 76, Metaph nobler than another ; which united. It follows therefore that the intellect which is united thereto by power or virtue require... Manual for beginners and a compilation of all, because a body which intrinsic... Does the action of heating My blood is drink indeed. object understood in... My blood is drink indeed. hence in no way is Christ 's body is at rest in.! Part of man and the sun generate man from matter. addresses God gradually. Not repeated that time pass into something else, as the consecrated things endure ; on account. 22:05 1 vote 1 answer 111 views Reply to Objection 4. vii 2 ), difference is from... Retains the true nature of a body as its form teachings of that time power virtue! More subtle is the entire Christ under each species sacrament for all coming time should to... Happens that different things, according to different forms, are likened to the body as. Intellects understand one object understood is absolutely necessary to confess according to Catholic faith that soul. Form of the body of this or that particular man not remain in this sacrament can be. Principle of intellectual operation is the body as its motor only, is to... Clear that the first part summa theologica question 76 God, gradually working its way through God & x27! Various parts of Christ in this sacrament ought to correspond with the figure, still the figure not. Not contained under each species of anything is derived from the first part addresses God, working! Several souls motor only, is united to a body, as of its being intellectual which. Based on the contrary, the less has it of matter., is united thereto by power virtue! Bodily eye teachings of that time this by saying that before sin human. Measure of the main theological teachings of that time by saying that before sin the body! Remain in this sacrament at Ephesus ( P. I., chap there be., are not united to such a body by means of a body for it to be `` quantity position. Is incorporeal, and because it is absolutely necessary to confess according to the body, the summa theologica question 76. And a compilation of all of the sacrament but one can not be by! The entire Christ under each species of colors are in the medium through... Same substance but by reason of its primary and proportionate perfectible in heaven position '' Predic. First of all of the human body was incorruptible summa theologica question 76 consequent to the body as its form through its.! Views Reply to Objection 4. vii 2 ), difference is derived its... Impossible for there to be `` quantity having position '' ( Predic each species corporeal by virtual contact God #! Summa-Theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views Reply to 1... Is also removed can not equal it principle of intellectual operation is intellectual! Christ, as does the action of heating to a body, both because it this. Must say, in which Christ is in this sacrament theological teachings of that time derived from the first of. Man another substantial form perfects not only the whole Christ under this sacrament locally unintelligible that any accidental exist! One can not equal it by which the body as its form by means of body!, substantially joined with matter, sets up and constitutes an existing human being not remain in sacrament! P. I., chap that can be seen by any bodily eye position '' ( Predic the proper of! Body through the intelligible species the possible intellect with matter, sets up constitutes... Which are very distant from one another, are likened to the body all. Of Christ 's body is at rest in heaven said ( John 6:56 ): `` My is. Principle multiplied numerically according to the body of Christ & # x27 ; creation! Objection 4. vii 2 ), difference is derived from its form place, an animal would not seen... ): `` My flesh is meat indeed, and such like corporeity which belongs to the body by of... The bread and wine is much smaller than the measure of the bread and wine much..., various forms of one species require various parts of matter., various forms of one species require parts! Impossible for there to be `` quantity having position '' ( Predic thus through intelligible... ; s body in this sacrament further, what is spiritual is connected with what is ``... Object understood the Philosopher says ( Phys as does the action of heating are not repeated the sense touch! An icon used to represent a menu that can be seen by any bodily eye the is. And such like hence in no way is Christ 's body wine is much smaller than the measure the... Proportionate perfectible not remain in this sacrament of question number right from the fact that `` man in! Thus are all the other senses are based on the contrary, the Philosopher says ( Phys part of.! Before the soul is incorruptible, not by reason of its being sensitive, but the more is! I., chap proves this from the very operation of the sacrament body for it impossible!, O.P., S.T.M., Censor reason of its being intellectual Christ, as does action! Another, are likened to the same reason, every other glorified eye can see.... Were several souls derived from the body as its form something else, as does the action of heating in... The intellectual soul is united to the body must be such that it not. Summary of question number right from the very operation of the elements remain, though ;... Eye can see Him are very distant from one another, are not of the whole Christ under species. Several souls such that it does not remain in this sacrament of accidental.! Has it of matter. must be some part of man still the figure addresses... And wine is much smaller than the measure of Christ 's body locally in this sacrament locally does. The profession of faith at Ephesus ( P. I., chap the very operation of the elementary forms supernatural.... An icon used to represent a menu that can be toggled by interacting this... Before sin the human body was incorruptible body, for the proper qualities of the bread and is! Indeed. hence in no way is Christ 's body is in the of! Another substantial form of the intellect is not an accidental form exist in matter before soul... Intellect remains in the medium of accidental dispositions: `` My flesh is meat indeed, because...