But the intellectual principle, since it is incorruptible, as was shown above (I:75:6), remains separate from the body, after the dissolution of the body. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. 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. Reply to Objection 1. For matter must be proportionate to the form. "But Christ is in this sacrament," as shown above (III:74:1. And in this way, since Christ has unfailing and incorruptible being, He ceases to be under this sacrament, not because He ceases to be, nor yet by local movement of His own, as is clear from what has been said, but only by the fact that the sacramental species cease to exist. First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. 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. 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. Objection 3. On the contrary, According to the Philosopher, Metaph. Is it united to such a body by means of another body? This is clear if, as Plato maintained, man is the intellect itself. vii, 3), compares the species of things to numbers, which differ in species by the addition or subtraction of unity. And since in this way no change is made in the sacrament, it is manifest that, when such apparition occurs, Christ does not cease to be under this sacrament. Therefore if there were not in man some other substantial form besides the rational soul, and if this were to inhere immediately to primary matter; it would follow that it ranks among the most imperfect forms which inhere to matter immediately. Reply to Objection 2. Reply to Objection 1. Question. Therefore the entire dimensive quantity of Christ's body is in this sacrament. Avicenna held that the substantial forms of the elements remain entire in the mixed body; and that the mixture is made by the contrary qualities of the elements being reduced to an average. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). But the dimensive quantity of Christ's body is considerably larger than the dimensive quantity of the consecrated host according to every dimension. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. Further, what is susceptible of a more perfect form should itself be more perfect. 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 is impossible for there to be in man another substantial form besides the intellectual soul. Yet Christ does not remain in this sacrament for all coming time. 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 in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. 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. 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. 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. Objection 2. 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 there is but one intellect in all men. Hence we read in the profession of faith at Ephesus (P. I., chap. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." And, as was said already, this is not deception, because it is done "to represent the truth," namely, to show by this miraculous apparition that Christ's body and blood are truly in this sacrament. There is also a whole which is divided into logical and essential parts: as a thing defined is divided into the parts of a definition, and a composite into matter and form. Summa Theologica Theme. The spiritual soul of a human being is the substantial form of the living man. If therefore Christ be entirely under every part of the said species, it would follow that He is in this sacrament an infinite number of times: which is unreasonable; because the infinite is repugnant not only to nature, but likewise to grace. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Therefore it is not properly united to a corruptible body. 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. Reply to Objection 1. Contents. Further, a body of greater quantity cannot be contained under the measure of a lesser. Reply to Objection 3. Objection 4. Objection 3. The union of soul and body ceases at the cessation of breath, not because this is the means of union, but because of the removal of that disposition by which the body is disposed for such a union. Reply to Objection 4. Reply to Objection 1. Objection 3. Objection 4. 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." I answer that, If the soul, according to the Platonists, were united to the body merely as a motor, it would be right to say that some other bodies must intervene between the soul and body of man, or any animal whatever; for a motor naturally moves what is distant from it by means of something nearer. But the glorified eye cannot be hindered by anything from seeing bodies as they are. Nor is there any deception there, as occurs in the feats of magicians, because such species is divinely formed in the eye in order to represent some truth, namely, for the purpose of showing that Christ's body is truly under this sacrament; just as Christ without deception appeared to the disciples who were going to Emmaus. But the species of anything is derived from its form. 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. Objection 1. Reply to Objection 1. Reply to Objection 2. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? And therefore it is not necessary for Christ to be in this sacrament as in a place. The reason of this is that a thing is one, according as it is a being. Further, what is spiritual is connected with what is corporeal by virtual contact. Objection 3. Is the body of Christ in this sacrament locally? Because, to be in a place definitively or circumscriptively belongs to being in a place. And the higher we advance in the nobility of forms, the more we find that the power of the form excels the elementary matter; as the vegetative soul excels the form of the metal, and the sensitive soul excels the vegetative soul. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Objection 1. Now what is added is always more perfect. 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. 1-119) Question 1. Now all the other senses are based on the sense of touch. But primary matter cannot be moved (Phys. It discusses topics central to Christian morality, ethics, law, and the life of Christ, providing philosophical and theological solutions to common arguments and questions surrounding the Christian faith. viii (Did. 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. Objection 4. Therefore also the soul is thus united to the body. Now the action of the senses is not performed without a corporeal instrument. For if any two things be really united, then wherever the one is really, there must the other also be: since things really united together are only distinguished by an operation of the mind. Therefore the intellect is not united to the body as its form. And although the truth corresponds with the figure, still the figure cannot equal it. Objection 4. 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. He proves this from the fact that "man and the sun generate man from matter." Animal. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. Fathers of the English Dominican Province. In the body is there any other substantial form? 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. This is not the case with other non-subsistent forms. Accordingly, when our Lord said (John 6:56): "My flesh is meat indeed," there the word flesh is put for the entire body, because according to human custom it seems to be more adapted for eating, as men commonly are fed on the flesh of animals, but not on the bones or the like. In the same way several intellects understand one object understood. Reply to Objection 6. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. 76. Reply to Objection 2. Therefore a form cannot be without its own proper matter. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. It seems that the body of Christ, as it is in this sacrament, can be seen by the eye, at least by a glorified one. But each part of the human body is not an organic body. 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