Therefore the entire dimensive quantity of Christ's body is in this sacrament. The reason is because since matter is in potentiality to all manner of acts in a certain order, what is absolutely first among the acts must be understood as being first in matter. Objection 3. Objection 2. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. For this reason Aristotle, Metaph. 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. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. Objection 6. 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. Is the soul wholly in each part of the body. and F. Leo Moore, O.P., S.T.L.Imprimatur. For in the first place this serves to represent Christ's Passion, in which the blood was separated from the body; hence in the form for the consecration of the blood mention is made of its shedding. 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. 3 - OF THE SIMPLICITY OF GOD (EIGHT ARTICLES) Question. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. It seems that the soul is united to the animal body by means of a body. Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. But the glorified eye sees Christ always, as He is in His own species, according to Isaiah 33:17: "(His eyes) shall see the king in his beauty." 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. Objection 3. 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. Reply to Objection 3. Now it is clear that to every "genus" follow its own proper accidents. Nevertheless the breath is a means of moving, as the first instrument of motion. 1.1 Introduction. Other powers are common to the soul and body; wherefore each of these powers need not be wherever the soul is, but only in that part of the body, which is adapted to the operation of such a power. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. But the glorified eye cannot be hindered by anything from seeing bodies as they are. Now the substantial form perfects not only the whole, but each part of the whole. It seems that the whole Christ is not contained under both species of this sacrament. Objection 1. Reply to Objection 6. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. For it is not in each part of the body, with regard to each of its powers; but with regard to sight, it is in the eye; and with regard to hearing, it is in the ear; and so forth. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. 1.2 Treatise on Sacred Doctrine (Question 1) 1.3 Treatise on the One God (Questions 2-26) 1.4 Treatise on the Trinity (Questions 27-43) 1.5 Treatise on the Creation (Questions 44-46) 1.6 Treatise on the Distinction of Things in General (Question 47) 1.7 Treatise on the Distinction of Good and Evil (Questions 48-49) ", I answer that, Plato held that there were several souls in one body, distinct even as to organs, to which souls he referred the different vital actions, saying that the nutritive power is in the liver, the concupiscible in the heart, and the power of knowledge in the brain. FIRST PART (QQ. The manner of being of every thing is determined by what belongs to it of itself, and not according to what is coupled accidentally with it: thus an object is present to the sight, according as it is white, and not according as it is sweet, although the same object may be both white and sweet; hence sweetness is in the sight after the manner of whiteness, and not after that of sweetness. Objection 2. Objection 1. vi, 1). Secondly, it is in keeping with the use of this sacrament, that Christ's body be shown apart to the faithful as food, and the blood as drink. F. Raphael Moss, O.P., S.T.L. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. Therefore the whole Christ is not contained under each species. Thirdly, it is in keeping with its effect, in which sense it was stated above (III:74:1) that "the body is offered for the salvation of the body, and the blood for the salvation of the soul.". Further, Christ is in this sacrament, forasmuch as it is ordained to the refection of the faithful, which consists in food and drink, as stated above (III:74:1). 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. 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. Objection 3. This can be made clear by three different reasons. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. What are the qualities required in the body of which the intellectual principle is the form? 2 - The Existence of God (Three Articles) Question. Evang. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. This argument deals with accidental movement, whereby things within us are moved together with us. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. For corruptible and incorruptible are not of the same substance. 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. Now man is corruptible like other animals. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. On the Simplicity of God 4. If, however, it be said that God could avoid this, we answer that in the formation of natural things we do not consider what God might do; but what is suitable to the nature of things, as Augustine says (Gen. ad lit. Therefore the breath, which is a subtle body, is the means of union between soul and body. Reply to Objection 1. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. Therefore, if besides the intellectual soul there pre-existed in matter another substantial form by which the subject of the soul were made an actual being, it would follow that the soul does not give being simply; and consequently that it is not the substantial form: and so at the advent of the soul there would not be simple generation; nor at its removal simple corruption, all of which is clearly false. And this seems to happen when to one person it is seen under the species of flesh or of a child, while to others it is seen as before under the species of bread; or when to the same individual it appears for an hour under the appearance of flesh or a child, and afterwards under the appearance of bread. Objection 3. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. 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. Reply to Objection 2. 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. For it is manifest that, supposing there is one principal agent, and two instruments, we can say that there is one agent absolutely, but several actions; as when one man touches several things with his two hands, there will be one who touches, but two contacts. Nor does it matter that sometimes Christ's entire body is not seen there, but part of His flesh, or else that it is not seen in youthful guise, but in the semblance of a child, because it lies within the power of a glorified body for it to be seen by a non-glorified eye either entirely or in part, and under its own semblance or in strange guise, as will be said later (Supplement:85:2-3). On the contrary, it is impossible for the same thing to be in motion and at rest, else contradictories would be verified of the same subject. It seems, therefore, to follow that there is one intellect in all men. Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. Further, since the form is the principle of the species, one form cannot produce a variety of species. When such apparition takes place, the sacramental species sometimes continue entire in themselves; and sometimes only as to that which is principal, as was said above. Reply to Objection 1. vii, 2), that the genus is taken from the matter, and difference from the form. 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. 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. An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. The Summa Theologica is divided into three parts. Now the form, through itself, makes a thing to be actual since it is itself essentially an act; nor does it give existence by means of something else. Because the change of the bread and wine is not terminated at the Godhead or the soul of Christ, it follows as a consequence that the Godhead or the soul of Christ is in this sacrament not by the power of the sacrament, but from real concomitance. Therefore the entire Christ is not contained under this sacrament. Therefore He is moved when it is moved. Reply to Objection 4. But this seems unlikely. And so it seems that Christ is in this sacrament movably. Further, whatever exists in a thing by reason of its nature exists in it always. Objection 3. 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. 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. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. 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. Further, Augustine (De Quant. On the contrary, The Philosopher says (Phys. Therefore, the glorified eye can see Christ's body as it is in this sacrament. viii (Did. For nothing is absolutely one except by one form, by which a thing has existence: because a thing has from the same source both existence and unity; and therefore things which are denominated by various forms are not absolutely one; as, for instance, "a white man." Entdecke Aquinas ""Summa Theologica II"" (SCM kurz), David Mills Daniel, gebraucht; gutes Buch in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! Therefore since, as we have said, the intellectual soul contains virtually what belongs to the sensitive soul, and something more, reason can consider separately what belongs to the power of the sensitive soul, as something imperfect and material. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. i, 4. 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. But when breathing ceases, the soul is separated from the body. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. Objection 2. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. But each part of the human body is not an organic body. But the soul is the substantial form of man. But the virtue of the soul is its power. Everything has unity in the same way that it has being; consequently we must judge of the multiplicity of a thing as we judge of its being.

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