On the contrary, The Philosopher says (Phys. Objection 3. The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. Reply to Objection 3. And although the truth corresponds with the figure, still the figure cannot equal it. 1 - The Nature and Extent of Sacred Doctrine (Ten Articles) Treatise on The One God (QQ [2-26]) Treatise on The One God (QQ [2-26]) Question. Edus. Question 76. If we suppose, however, that the soul is united to the body as its form, it is quite impossible for several essentially different souls to be in one body. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. 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. Objection 2. Is the body of Christ in this sacrament locally? Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. Because those species can be divided infinitely. F. Raphael Moss, O.P., S.T.L. Objection 3. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) Whence it follows that elements in the mixed body would be distinct as to situation. The same can be clearly shown from the nature of the human species. Reply to Objection 4. But the virtue of the soul is its power. If, therefore, my intellect is distinct from yours, what is understood by me must be distinct from what is understood by you; and consequently it will be reckoned as something individual, and be only potentially something understood; so that the common intention will have to be abstracted from both; since from things diverse something intelligible common to them may be abstracted. Summa Theologiae FP Q [76] Of The Union Of Body And Soul Summa Theologiae by St. Thomas Aquinas Prologue A [1] A [2] A [3] A [4] A [5] A [6] A [7] A [8] A [1] Whether the intellectual principle is united to the body as its form? But the dimensive quantity of the bread remains in this sacrament, as is evident to our senses. vii (Did. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. But the intellectual soul is incorruptible. There is, further, a third kind of whole which is potential, divided into virtual parts. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. Others said that the soul is united to the body by means of a corporeal spirit. Further, what is susceptible of a more perfect form should itself be more perfect. Objection 3. Therefore it is not united to the body as its form. And this body of an equable temperament has a dignity of its own by reason of its being remote from contraries, thereby resembling in a way a heavenly body. It follows therefore that the intellectual principle is the proper form of man. viii (Did. Canonicus Surmont, Vicarius Generalis. v, 1); for a thing is said to move or act, either by virtue of its whole self, for instance, as a physician heals; or by virtue of a part, as a man sees by his eye; or through an accidental quality, as when we say that something that is white builds, because it is accidental to the builder to be white. 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. Reply to Objection 4. For an immaterial substance is not multiplied in number within one species. Is the soul wholly in each part of the body. 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. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. But the second kind of totality, which depends on logical and essential perfection, properly and essentially belongs to forms: and likewise the virtual totality, because a form is the principle of operation. But the proper totality of substance is contained indifferently in a small or large quantity; as the whole nature of air in a great or small amount of air, and the whole nature of a man in a big or small individual. Now it is evident that the whole nature of a substance is under every part of the dimensions under which it is contained; just as the entire nature of air is under every part of air, and the entire nature of bread under every part of bread; and this indifferently, whether the dimensions be actually divided (as when the air is divided or the bread cut), or whether they be actually undivided, but potentially divisible. Therefore, if there were one intellect for all men, the diversity of phantasms which are in this one and that one would not cause a diversity of intellectual operation in this man and that 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. This is, however, absurd for many reasons. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. Now mingling does not result from matter alone; for then we should have mere corruption. It is separate indeed according to its intellectual power, because the intellectual power does not belong to a corporeal organ, as the power of seeing is the act of the eye; for understanding is an act which cannot be performed by a corporeal organ, like the act of seeing. 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. But it sometimes happens that such apparition comes about not merely by a change wrought in the beholders, but by an appearance which really exists outwardly. 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. Further, if it be said that the sensitive soul in man is incorruptible; on the contrary, "corruptible and incorruptible differ generically," says the Philosopher, Metaph. Reply to Objection 2. Further, every form is determined according to the nature of the matter of which it is the form; otherwise no proportion would be required between matter and form. 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. The Summa Theologica is divided into three parts. 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. But the species of anything is derived from its form. Therefore if understanding is attributed to Socrates, as the action of what moves him, it follows that it is attributed to him as to an instrument. Objection 2. Objection 3. For matter must be proportionate to the form. On the contrary, Of one thing there is but one substantial being. For Augustine says (De Qq. 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. And because it observes that this is something common to man and to other animals, it forms thence the notion of the "genus"; while that wherein the intellectual soul exceeds the sensitive soul, it takes as formal and perfecting; thence it gathers the "difference" of man. But primary matter cannot be moved (Phys. It is well to remark that if anyone holds that the soul is composed of matter and form, it would follow that in no way could the soul be the form of the body. 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. Therefore it is not movably in this sacrament. This is the case with every form which, if considered as an act, is very distant from matter, which is a being only in potentiality. 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. The Summa Theologi of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright 2017 by Kevin Knight Nihil Obstat. Therefore there is but one intellect in all men. He intended it to be the sum of all known learning as explained according to the philosophy of Aristotle (384-322 bce) and his Arabian commentators (which was being introduced to western European thought at . Therefore in man and in every animal there must be another substantial form, by which the body is constituted. Reply to Objection 3. 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. But this could not be so, if Christ were entire under every part of the species; for every part would have to be under every other part, and so where one part would be, there another part would be. "But Christ is in this sacrament," as shown above (III:74:1. Pasnau) Question On Soul Considered in Its Own Right Having considered spiritual and also corporeal creatures, we should now consider human beings, who are composed of a spiritual andcorporeal nature. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. Therefore the breath, which is a subtle body, is the means of union between soul and body. ii, 1). On the contrary, When such apparition takes place, the same reverence is shown to it as was shown at first, which would not be done if Christ were not truly there, to Whom we show reverence of "latria." If, however, the intellectual soul be united to the body as its substantial form, as we have said above (Article 1), it is impossible for another substantial form besides the intellectual soul to be found in man. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." Evang. 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, the glorified eye can see Christ's body as it is in this sacrament. But one cannot sense without a body: therefore the body must be some part of man. Question. 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. Reply to Objection 1. 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. Is the entire Christ under each species of the sacrament? I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. I answer that, As was observed above (Article 1, Reply to Objection 3), because the substance of Christ's body is in this sacrament by the power of the sacrament, while dimensive quantity is there by reason of real concomitance, consequently Christ's body is in this sacrament substantively, that is, in the way in which substance is under dimensions, but not after the manner of dimensions, which means, not in the way in which the dimensive quantity of a body is under the dimensive quantity of place. For since a whole consists of parts, a form of the whole which does not give existence to each of the parts of the body, is a form consisting in composition and order, such as the form of a house; and such a form is accidental. vii, 2), that the genus is taken from the matter, and difference from the form. Therefore a form cannot be without its own proper matter. 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