Secondly, because a glorified body, which appears at will, disappears when it wills after the apparition; thus it is related (Luke 24:31) that our Lord "vanished out of sight" of the disciples. POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. Whence we must conclude, that there is no other substantial form in man besides the intellectual soul; and that the soul, as it virtually contains the sensitive and nutritive souls, so does it virtually contain all inferior forms, and itself alone does whatever the imperfect forms do in other things. Now it happens that different things, according to different forms, are likened to the same thing. On the contrary, The gloss on 1 Corinthians 11:25, commenting on the word "Chalice," says that "under each species," namely, of the bread and wine, "the same is received"; and thus it seems that Christ is entire under each species. Therefore, when such apparition occurs, Christ is under the sacrament. and F. Leo Moore, O.P., S.T.L.Imprimatur. But the species of anything is derived from its form. 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. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Now the action of the senses is not performed without a corporeal instrument. The Perfection of God 5. Fathers of the English Dominican Province. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. 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. Further, the thing understood is in the intellect which understands. 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. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. This is clear if, as Plato maintained, man is the intellect itself. Q. But the more subtle is the body, the less has it of matter. This is contrary to the teaching of the Philosopher, who holds that understanding is not possible through a corporeal instrument (De Anima iii, 4). SUMMA THEOLOGICA. Our bodily eye, on account of the sacramental species, is hindered from beholding the body of Christ underlying them, not merely as by way of veil (just as we are hindered from seeing what is covered with any corporeal veil), but also because Christ's body bears a relation to the medium surrounding this sacrament, not through its own accidents, but through the sacramental species. 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. 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. vii, 3), compares the species of things to numbers, which differ in species by the addition or subtraction of unity. Reply to Objection 4. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. But the dimensive quantity of the bread remains in this sacrament, as is evident to our senses. Now the human soul is the highest and noblest of forms. Therefore we must say, in accordance with the Philosopher (De Gener. Therefore the intellect is not united to the body as its form. Reply to Objection 1. Objection 4. 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. 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. Whether the intellect be one or many, what is understood is one; for what is understood is in the intellect, not according to its own nature, but according to its likeness; for "the stone is not in the soul, but its likeness is," as is said, De Anima iii, 8. 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. But this would be impossible if the essence of the sensitive soul were the same as that of the intellectual soul; for an animal is such by its sensitive soul, while a man is a man by the intellectual soul. Therefore the soul is to the body as a form of matter. Edus. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. Further, all the powers of the soul are rooted in the essence of the soul. viii (Did. But various parts of matter are unintelligible without division in measurable quantities. Objection 2. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. Augustine denies a plurality of souls, that would involve a plurality of species. 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. Westmonasterii.APPROBATIO ORDINISNihil Obstat. This answer does not seem sufficient; because before sin the human body was immortal not by nature, but by a gift of Divine grace; otherwise its immortality would not be forfeited through sin, as neither was the immortality of the devil. Now it is the nature of a body for it to be "quantity having position" (Predic. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. But one cannot sense without a body: therefore the body must be some part of man. 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. Reply to Objection 4. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. 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. 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) . Yet Christ does not remain in this sacrament for all coming time. Objection 2. But, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." "that is, what makes them one? Reply to Objection 1. 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 2. Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. Now mingling does not result from matter alone; for then we should have mere corruption. Although the whole Christ is under each species, yet it is so not without purpose. Therefore also the soul is thus united to the body. It seems, then, that it does not see Christ, as He is under the species of this sacrament. But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. Therefore there is nothing to prevent some power thereof not being the act of the body, although the soul is essentially the form of the body. Further, a body of greater quantity cannot be contained under the measure of a lesser. 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. But the intellectual soul is the most perfect of souls. 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. 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). Likewise it is evident that it is not in this sacrament circumscriptively, because it is not there according to the commensuration of its own quantity, as stated above. 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. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). Aa Aa. Therefore it is not properly united to a corruptible body. But there is this difference, according to the opinion of Aristotle, between the sense and the intelligencethat a thing is perceived by the sense according to the disposition which it has outside the soul that is, in its individuality; whereas the nature of the thing understood is indeed outside the soul, but the mode according to which it exists outside the soul is not the mode according to which it is understood. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. 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