It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. 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. Is the entire Christ under each species of the sacrament? Nevertheless the breath is a means of moving, as the first instrument of motion. Further, a body of greater quantity cannot be contained under the measure of a lesser. On the contrary, The Philosopher says (De Anima ii, 1): "We need not ask if the soul and body are one, as neither do we ask if wax and its shape are one." Hence we read in the profession of faith at Ephesus (P. I., chap. 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. It seems that Christ's body is movably in this sacrament, because the Philosopher says (Topic. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. x). For every form exists in its proper disposed matter. Reply to Objection 2. But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. Further, various forms of one species require various parts of matter. Animal. x (Did. viii (Did. The principal work of St. Thomas Aquinas, the Summa Theologica is divided into three parts and is designed to instruct both beginners and experts in all matters of Christian Truth. The human soul, by reason of its perfection, is not a form merged in matter, or entirely embraced by matter. Now it happens that different things, according to different forms, are likened to the same thing. 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. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. Therefore, as a surface which is of a pentagonal shape, is not tetragonal by one shape, and pentagonal by anothersince a tetragonal shape would be superfluous as contained in the pentagonalso neither is Socrates a man by one soul, and animal by another; but by one and the same soul he is both animal and man. Which opinion is rejected by Aristotle (De Anima ii, 2), with regard to those parts of the soul which use corporeal organs; for this reason, that in those animals which continue to live when they have been divided in each part are observed the operations of the soul, as sense and appetite. 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. Summa theologiae 1a 75-76 (tr. The Existence of God 3. The artisan, for instance, for the form of the saw chooses iron adapted for cutting through hard material; but that the teeth of the saw may become blunt and rusted, follows by force of the matter itself. Translated by. 77: Fraud in Buying and Selling: Q. The relations of origin relations of origin (28). 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." But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. It would seem that the whole soul is not in each part of the body; for the Philosopher says in De causa motus animalium (De mot. Therefore, if the dimensive quantity of Christ's body be in this sacrament together with the dimensive quantity of the host, the dimensive quantity of Christ's body is extended beyond the quantity of the host, which nevertheless is not without the substance of Christ's body. Further, Augustine (De Quant. Further, all the powers of the soul are rooted in the essence of the soul. . Now man is corruptible like other animals. But it belongs to the nature of this quantity that the various parts exist in various parts of place. 4 - THE PERFECTION OF GOD (THREE ARTICLES) But no dimensive quantity is contained entirely in any whole, and in its every part. 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. 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. 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. Is the intellectual principle united to the body as its form? Instead of all these, man has by nature his reason and his hands, which are "the organs of organs" (De Anima iii), since by their means man can make for himself instruments of an infinite variety, and for any number of purposes. Yet it is the stone which is understood, not the likeness of the stone; except by a reflection of the intellect on itself: otherwise, the objects of sciences would not be things, but only intelligible species. Objection 2. Objection 2. 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. Therefore in the human body there are other substantial forms besides the intellectual soul. Objection 3. Question. 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. Objection 5. Objection 4. Objection 3. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). Objection 1. As has been already stated (III:75:5, after the consecration of the bread into the body of Christ, or of the wine into His blood, the accidents of both remain. animal. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. 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. A A . But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. Therefore the soul is to the body as a form 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). Objection 2. But the body has a substantial form by which it is a body. An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. 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. 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. Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. 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 if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? 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. This power is called the intellect. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. But it is the act of an organic body. Therefore it is impossible that one individual intellectual soul should belong to several individuals. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. 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. Reply to Objection 3. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. 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." And therefore it is manifest that the entire Christ is under every part of the species of the bread, even while the host remains entire, and not merely when it is broken, as some say, giving the example of an image which appears in a mirror, which appears as one in the unbroken mirror, whereas when the mirror is broken, there is an image in each part of the broken mirror: for the comparison is not perfect, because the multiplying of such images results in the broken mirror on account of the various reflections in the various parts of the mirror; but here there is only one consecration, whereby Christ's body is in this sacrament. 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