The soul does not move the body by its essence, as the form of the body, but by the motive power, the act of which presupposes the body to be already actualized by the soul: so that the soul by its motive power is the part which moves; and the animate body is the part moved. Now matter subject to dimension is not to be found except in a body. Union of Soul and Body in Man 1. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Therefore He is moved when it is moved. The First Part addresses God, gradually working its way through God's creation and the angels to man. This is contrary to the teaching of the Philosopher, who holds that understanding is not possible through a corporeal instrument (De Anima iii, 4). 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. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." 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 seems that the whole dimensive quantity of Christ's body is not in this sacrament. Averroes maintained that the forms of elements, by reason of their imperfection, are a medium between accidental and substantial forms, and so can be "more" or "less"; and therefore in the mixture they are modified and reduced to an average, so that one form emerges from them. Therefore the soul is to the body as a form of matter. 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. Objection 4. Reply to Objection 1. It would seem that the intellectual soul is improperly united to such a body. For matter must be proportionate to the form. But various bodies cannot be in the same place. Objection 1. Objection 1. 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. Further, since Christ's is an organic body, it has parts determinately distant. The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. 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. Is the entire Christ under each species of the sacrament? Moreover it is perceived differently by different intellects. . 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 the body or the blood of Christ is not under those species. For an immaterial substance is not multiplied in number within one species. For although it is essentially the same form which gives matter the various degrees of perfection, as we have said (Reply to Objection 1), yet it is considered as different when brought under the observation of reason. Further, since the form is the principle of the species, one form cannot produce a variety of species. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. Consequently, the dimensive quantity of Christ's body is not there. iv). But the soul is the substantial form of man. Now the substantial form perfects not only the whole, but each part of the whole. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. Question 76 - OF THE UNION OF BODY AND SOUL (In . This is heretical; for it would do away with the distinction of rewards and punishments. F. Innocentius Apap, O.P., S.T.M., Censor. For this sacrament is ordained for the salvation of the faithful, not by virtue of the species, but by virtue of what is contained under the species, because the species were there even before the consecration, from which comes the power of this sacrament. Now the action of the senses is not performed without a corporeal instrument. . 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. But it belongs to the nature of this quantity that the various parts exist in various parts of place. Reply to Objection 2. Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." For as every action is according to the mode of the form by which the agent acts, as heating is according to the mode of the heat; so knowledge is according to the mode of the species by which the knower knows. But the intellectual soul is incorruptible; whereas the other souls, as the sensitive and the nutritive, are corruptible, as was shown above (I:75:6). Objection 1. Are all the dimensions of Christ's body in this sacrament? The Nature and Extent of Sacred Doctrine 2. But the place, where this sacrament is, is much less than the body of Christ. For the nature of each thing is shown by its operation. Objection 2. But to be in a place is an accident when compared with the extrinsic container. Reply to Objection 2. Are all the dimensions of Christ's body in this sacrament? But one cannot sense without a body: therefore the body must be some part of man. Objection 1. Reply to Objection 1. Reply to Objection 1. Reply to Objection 1. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). 3 - OF THE SIMPLICITY OF GOD (EIGHT ARTICLES) Question. 1 First Part. Therefore the intellect is not united to the body as its form. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. The relations of origin relations of origin (28). Therefore, if we have one form by which a thing is an animal, and another form by which it is a man, it follows either that one of these two things could not be predicated of the other, except accidentally, supposing these two forms not to be ordered to one anotheror that one would be predicated of the other according to the second manner of essential predication, if one soul be presupposed to the other. But the human soul is an immaterial substance; since it is not composed of matter and form as was shown above (I:75:5). To this end, Aquinas cites proofs for the existence of God and outlines the activities and nature of God. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. Two dimensive quantities cannot naturally be in the same subject at the same time, so that each be there according to the proper manner of dimensive quantity. Is the whole Christ under this sacrament? As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. In the body is there any other substantial form? 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. But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. Therefore, only the flesh and blood of Christ are contained in this sacrament. Is the intellectual principle united to the body as its form? Objection 1. 51 Art. Edus. Reply to Objection 3. But the shape is united to the wax without a body intervening. Since, then, the substance of Christ's body is present on the altar by the power of this sacrament, while its dimensive quantity is there concomitantly and as it were accidentally, therefore the dimensive quantity of Christ's body is in this sacrament, not according to its proper manner (namely, that the whole is in the whole, and the individual parts in individual parts), but after the manner of substance, whose nature is for the whole to be in the whole, and the whole in every part. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views 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. 77: Fraud in Buying and Selling: Q. Individuality of the intelligent being, or of the species whereby it understands, does not exclude the understanding of universals; otherwise, since separate intellects are subsistent substances, and consequently individual, they could not understand universals. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. 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. Objection 2. Objection 2. 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. 1-119) Question 1. 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