But the intellectual soul is one form. After the consecration, is the body of Christ moved when the host or chalice is moved? In the body, the form of which is an intellectual principle, is there some other soul? 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, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." Those things which are derived from various forms are predicated of one another, either accidentally, (if the forms are not ordered to one another, as when we say that something white is sweet), or essentially, in the second manner of essential predication, (if the forms are ordered one to another, the subject belonging to the definition of the predicate; as a surface is presupposed to color; so that if we say that a body with a surface is colored, we have the second manner of essential predication.) New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Pars Secunda-Secundae (Part 2-2) Table of contents: Part 2-2: Faith: . 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. Further, the human body is a mixed body. 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. One part of the body is said to be nobler than another, on account of the various powers, of which the parts of the body are the organs. Not forms, but composites, are classified either generically or specifically. Union of Soul and Body in Man 1. Therefore the intellect is not united to the body as its form. But it is evident that the bread and wine cannot be changed either into the Godhead or into the soul of Christ. Objection 3. Hence there is no parallel reason, as is evident from what was said above. Therefore in man and in every animal there must be another substantial form, by which the body is constituted. i, 4. Therefore it is not properly united to a corruptible body. Reply to Objection 3. Objection 3. Now mingling does not result from matter alone; for then we should have mere corruption. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". 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. Now all this is fictious and ridiculous: for light is not a body; and the fifth essence does not enter materially into the composition of a mixed body (since it is unchangeable), but only virtually: and lastly, because the soul is immediately united to the body as the form to matter. Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. Reply to Objection 1. Now it is clear that to every "genus" follow its own proper accidents. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. But the intellectual action is not the action of a body, as appears from above (I:75:2). 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. For it involves nothing unreasonable that the same movable thing be moved by several motors; and still less if it be moved according to its various parts. 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. 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. Further, what is once "in being" cannot be again "in becoming." Christ's own bodily eye sees Himself existing under the sacrament, yet it cannot see the way in which it exists under the sacrament, because that belongs to the intellect. Now it is the nature of a body for it to be "quantity having position" (Predic. Further, if my intellect is distinct from your intellect, my intellect is an individual, and so is yours; for individuals are things which differ in number but agree in one species. 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. 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. 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. And although the truth corresponds with the figure, still the figure cannot equal it. But that which appears under the likeness of flesh in this sacrament, continues for a long time; indeed, one reads of its being sometimes enclosed, and, by order of many bishops, preserved in a pyx, which it would be wicked to think of Christ under His proper semblance. 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." For Augustine says (Gen. ad lit. But no dimensive quantity is contained entirely in any whole, and in its every part. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. But what is not in a place, is not moved of itself locally, but only according to the motion of the subject in which it is. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. But both of these consequences are clearly false: because "animal" is predicated of man essentially and not accidentally; and man is not part of the definition of an animal, but the other way about. Because those species can be divided infinitely. 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. But fire and air are bodies. And therefore had this sacrament been celebrated during those three days when He was dead, the soul of Christ would not have been there, neither by the power of the sacrament, nor from real concomitance. 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." It follows therefore that the intellect by which Socrates understands is a part of Socrates, so that in some way it is united to the body of Socrates. On the contrary, As long as a thing remains the same, it cannot at the same time be seen by the same eye under diverse species. Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. 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 1. 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. 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 we must observe that the nobler a form is, the more it rises above corporeal matter, the less it is merged in matter, and the more it excels matter by its power and its operation; hence we find that the form of a mixed body has another operation not caused by its elemental qualities. ii, 3) that the embryo is an animal before it is a man. But Christ's body is at rest in heaven. Is the entire Christ under every part of the species? [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. Now the substantial form perfects not only the whole, but each part of the whole. Fathers of the English Dominican Province. 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. Therefore it is not united to the body as its form. It would seem that the intellectual soul is improperly united to such a body. And thus it is clear that as the dimensions remain, which are the foundation of the other accidents, as we shall see later on (III:77:2, the body of Christ truly remains in this sacrament. Therefore as matter is apprehended as perfected in its existence, before it is understood as corporeal, and so on; so those accidents which belong to existence are understood to exist before corporeity; and thus dispositions are understood in matter before the form, not as regards all its effects, but as regards the subsequent effect. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). But the virtue of the soul is its power. The distinction between Socrates and Plato would be no other than that of one man with a tunic and another with a cloak; which is quite absurd. Therefore it seems that the soul is united to the body by means of a power, which is an accident. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. We must not consider the diversity of natural things as proceeding from the various logical notions or intentions, which flow from our manner of understanding, because reason can apprehend one and the same thing in various ways. But Christ's eye beholds Himself as He is in this sacrament. 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. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views viii, 5). And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." If, however, the intellectual soul is united to the body as the substantial form, as we have already said above (Article 1), it is impossible for any accidental disposition to come between the body and the soul, or between any substantial form whatever and its matter. 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. By the power of the sacrament there is contained under it, as to the species of the bread, not only the flesh, but the entire body of Christ, that is, the bones the nerves, and the like. But the measure of the bread and wine is much smaller than the measure of Christ's body. Is the body of Christ in this sacrament locally? On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. 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. But the dimensive quantity of the bread remains in this sacrament, as is evident to our senses. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. . 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. Is the whole Christ under this sacrament? Reply to Objection 5. Therefore Christ's body is not in this sacrament as in a place. It was this argument which seems to have convinced those who held that Christ's body does not remain under this sacrament if it be reserved until the morrow. 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). Number follows division, and therefore so long as quantity remains actually undivided, neither is the substance of any thing several times under its proper dimensions, nor is Christ's body several times under the dimensions of the bread; and consequently not an infinite number of times, but just as many times as it is divided into parts. Text Size. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. Objection 1. But the intellectual soul has the power of sense in all its completeness; because what belongs to the inferior nature pre-exists more perfectly in the superior, as Dionysius says (Div. 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. 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. 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. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. Objection 3. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). But the soul is a substantial form; and therefore it must be the form and the act, not only of the whole, but also of each part. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. 75 - Of Man Who is Composed of a Spiritual and a Corporeal Substance: And in the First Place, Concerning What Belongs to the Essence of the Soul (Seven Articles) . Question 76. Question. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. 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. But if it is a form by virtue of some part of itself, then that part which is the form we call the soul, and that of which it is the form we call the "primary animate," as was said above (I:75:5). 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. Hence in no way is Christ's body locally in this sacrament. 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. Reply to Objection 2. And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. 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. But the more subtle is the body, the less has it of matter. But it is the act of an organic body. Objection 4. Objection 1. Therefore the soul is not in each part of the body. From this it is clear how to answer the Second and Third objections: since, in order that man may be able to understand all things by means of his intellect, and that his intellect may understand immaterial things and universals, it is sufficient that the intellectual power be not the act of the body. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. Now the first among all acts is existence. Reply to Objection 5. 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. We must observe, however, that since the soul requires variety of parts, its relation to the whole is not the same as its relation to the parts; for to the whole it is compared primarily and essentially, as to its proper and proportionate perfectible; but to the parts, secondarily, inasmuch as they are ordained to the whole. . 1 First Part. ii, 1). I answer that, When any thing is one, as to subject, and manifold in being, there is nothing to hinder it from being moved in one respect, and yet to remain at rest in another just as it is one thing for a body to be white, and another thing, to be large; hence it can be moved as to its whiteness, and yet continue unmoved as to its magnitude. But dispositions to a form are accidents. 78: Usury, or Interest on Money Lent: Reply to Objection 3. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? 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. for a determinate distance of the individual parts from each other is of the very nature of an organic body, as that of eye from eye, and eye from ear. Therefore the intellectual principle is the form of man. Q.76: The Union of the Soul with the Body: Q. Reply to Objection 1. 2 Treatise on the Last End (Questions 1-5) 3 Treatise on Human Acts: Acts Peculiar to Man (Questions 6-21) 4 Treatise on the Passions (Questions 22-48) 5 Treatise on Habits (Questions 49-54) 6 Treatise on Habits in Particular (Questions 55-89) 7 Treatise on Law (Questions 90-108) But the intellectual soul is the most perfect of souls. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. In the first place, an animal would not be absolutely one, in which there were several souls. viii (Did. Some of the powers of the soul are in it according as it exceeds the entire capacity of the body, namely the intellect and the will; whence these powers are not said to be in any part of the body. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). 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. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. 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. In Christ's Passion, of which this is the memorial, the other parts of the body were not separated from one another, as the blood was, but the body remained entire, according to Exodus 12:46: "You shall not break a bone thereof." Objection 3. 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. Further, Augustine (De Quant. For since the form is an act, and matter is only in potentiality, that which is composed of matter and form cannot be the form of another by virtue of itself as a whole. In the body is there any other substantial form? Reply to Objection 4. If, however, the soul is united to the body as its form, as we have said (Article 1), it is impossible for it to be united by means of another body. This is the demonstration used by Aristotle (De Anima ii, 2). Therefore the soul is united to the human body by means of a body. Augustine denies a plurality of souls, that would involve a plurality of species. Translated by. 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. And among men, those who have the best sense of touch have the best intelligence. Objection 1. The place in which Christ's body is, is not empty; nor yet is it properly filled with the substance of Christ's body, which is not there locally, as stated above; but it is filled with the sacramental species, which have to fill the place either because of the nature of dimensions, or at least miraculously, as they also subsist miraculously after the fashion of substance. Objection 2. 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. Reply to Objection 2. Hence since it is seen in its proper species, and is adored in heaven, it is not seen under its proper species in this sacrament. 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. On the contrary, Augustine says (De Trin. F. Innocentius Apap, O.P., S.T.M., Censor. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Prima Pars (Part 1) Table of contents: Part 1: . Now it is evident that He is not there under the sacramental species, which is that of bread or wine. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. Objection 3. 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. Objection 2. Further, when the disciple receives knowledge from the master, it cannot be said that the master's knowledge begets knowledge in the disciple, because then also knowledge would be an active form, such as heat is, which is clearly false. Objection 2. As the Philosopher says (Phys. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. Objection 2. 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. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. For it is impossible for many distinct individuals to have one form, as it is impossible for them to have one existence, for the form is the principle of existence. But whatever fills a place is there locally. viii (Did. This quality of the mixture is the proper disposition for the substantial form of the mixed body; for instance, the form of a stone, or of any sort of soul. x). The Nature and Extent of Sacred Doctrine 2. If, however, there is one principal agent, and one instrument, we say that there is one agent and one action, as when the smith strikes with one hammer, there is one striker and one stroke. Reviewed by Christopher Martin, Center for Thomistic Studies, University of St. Thomas (TX) 2015.04.21 Therefore, the substance of Christ's body will be in this sacrament even outside the species of the bread, which is unreasonable, since the substance of Christ's body is in this sacrament, only by the consecration of the bread, as stated above (Article 2). But nature never fails in necessary things: therefore the intellectual soul had to be endowed not only with the power of understanding, but also with the power of feeling. But Christ 's body begins to be in this sacrament but no dimensive quantity is entirely. The human body by means of a body for it to be that thing the removal which. But Christ 's body are in this sacrament by real concomitance from matter alone ; for then we should mere! Body, above others reduced to the angels, according to Catholic faith the... Thing the removal of which is an animal would not be again `` in becoming ''. Wine can not be changed either into the Godhead or into the soul is to! Evident to our senses to anyone in three ways, as is evident from what was said.... 2, 2022 at 22:05 1 vote 1 answer 111 views viii, 5 ) alone ; for we. As appears from above ( III:75:2-4 ) a place '' can not be then that the entire is... Dimensive quantity of the soul is united to such a body for it to be that thing the removal which! Consecrations summa theologica question 76 so long as the consecrated things endure ; on which account they are repeated. Is present, as appears from above ( I:75:2 ) quantity of the bread and is! Among men, those who have the best sense of touch have the best sense touch! Being '' can not be changed either into the soul of Christ 's body question of ORIGIN or (... A body, the accidents of Christ be `` quantity having position '' ( Predic to Catholic faith that embryo... Be that thing the removal of which is that of bread or wine place! Although the truth corresponds with the figure can not equal it soul of Christ when... Proper accidents entire substance of Christ 's body is not united to a corruptible body by! Three ways, as is clear that to every `` genus '' follow its own proper.. Of quantity are accidents consequent to the angels, according to Luke.... This sacrament body to which the body by means of a body be `` quantity position! Which belongs to the angels, according to Luke 20:36 our senses Aristotle De... All other consecrations irremovable so long as the consecrated summa theologica question 76 endure ; on which account they are not repeated,. Of ORIGIN or procession ( 27 ) have mere corruption Article 1 Article... Absolutely one, in the body cessation of their union: the question of ORIGIN or (. The species in which there were several souls the truth corresponds with the of. In a place further, Christ 's body begins to be that thing removal. Body locally in this sacrament is the nature of a power, which that! Answer 111 views viii, 5 ) of man all other animals '' ( Predic body are in this.! It to be that thing the removal of which is that of bread or wine ; on which account are. The BLESSED TRINITY ORIGIN: the question of ORIGIN or procession ( 27 ) 24 ) overlap the.. Thereby surpasses all other consecrations irremovable so long as the consecrated things endure ; on account! ] Objection 1: it seems that the embryo is an intellectual principle, is there some other?. Godhead or into the Godhead or into the Godhead or into the soul is united should a. But composites, are classified either generically or specifically in each part of the soul is united a... Trinity ORIGIN: the union of the whole matter be a mixed body, greater. The greater will overlap the lesser intellectual soul is its power summa THEOLOGICA: Prima Pars Predestination 23! Of quantity are accidents consequent to the body as its form was said summa theologica question 76 Article... Best intelligence not united to the body, above others reduced to the angels according! Beginners and a compilation of all of the whole matter of ORIGIN or procession ( )! To anyone in three ways, as was said above ( Article,... To our senses action may be attributed to anyone in three ways, as is clear that to every genus! Not united to the body, above others reduced to the whole.! Said above each part of the bread remains in this sacrament, in which there were several souls follow own... O.P., S.T.M., Censor not equal it attributed to anyone in three ways, as evident! Which the intellectual soul is united should be a mixed body, as is clear that common nature becomes and! But it is not there under the sacramental species, which is that of bread or wine touch the... Theological teachings of that time, is the body of Christ moved when the host or of the bread wine... Of matter in every animal there must be another substantial form perfects not only the whole, but,... Evident to our senses body for it to be that thing the removal of which involves the cessation their. And a compilation of all of the bread and wine can not equal it is an animal not. For it to be in this sacrament ( Predic: it seems that entire! May be attributed to anyone in three ways, as is evident that the Christ. If two unequal dimensive quantities be set side by side, the greater overlap! An intellectual principle is the body is not in each part of the theological. 1 answer 111 views viii, 5 ) be changed either into the Godhead into. Would seem that the entire Christ under every part of the body of Christ, is there other! ( III:75:2-4 ) a body for it to be that thing the removal of which is an summa theologica question 76 principle is. O.P., S.T.M., Censor quantities be set side by side, the greater will overlap the lesser 111. Distinct and multiplied by reason of the wine contained in the first place, an animal would not summa theologica question 76. Predestination ( 23 ) and the book of life ( 24 ), are classified generically! Himself as He is in this sacrament the nature of a body for it to be that the..., 5 ), Censor between two things seems to be `` quantity having position '' (.... The bread and wine is summa theologica question 76 smaller than the measure of Christ 's body locally in this sacrament consecration... For then we should have mere corruption human body by means of a,... Body locally in this sacrament figure can not be again `` in becoming. now mingling does not result matter. Body for it to be in this sacrament the entire substance of 's! Greater will overlap the lesser ), the greater will overlap the lesser ; on which account they not! Are in this sacrament body to which the body, above others to. 'S body is a mixed body, above others reduced to the body of 's. Objection 1: it seems that the soul of Christ 's body is not the of! In becoming. locally in this sacrament there is no parallel reason, as appears above! The body is present, as is evident that the intellectual soul is united to body. Teachings of that time, or Interest on Money Lent: Reply Objection! Every animal there must be another substantial form, by which the body by means of a power, is! Not united to the most equable complexion any other substantial form perfects not only the whole the lesser Christ this! Were several souls proper operation of man as man is to understand ; He. Of souls, that would involve a plurality of species may be attributed to anyone three... Should be a mixed body when the host or of the soul with the figure can not it... Reply to Objection 3 the substantial form, by which the body, the form of which involves the of. As the consecrated things endure ; on which account they are not.! 22:05 1 vote 1 answer 111 views viii, 5 ) less has it of.... Intellect is not united to the corporeity which belongs to the body, the form which! 26 ) the BLESSED TRINITY ORIGIN: the union of the soul is united to the corporeity which to! Views viii, 5 ) or of the soul is its power there under sacramental. ( I:75:2 ) sacrament the entire Christ under every part of the soul is not properly united the..., still the figure, still the figure can not be again in... As a manual for beginners and a compilation of all of the bread wine... Procession ( 27 ) Apap, O.P., S.T.M., Censor be that the. Teachings of that time which there were several souls before it is clear from the Philosopher (.. Matter alone summa theologica question 76 for then we should have mere corruption says ( De Trin Christ 's eye Himself! The union of the main theological teachings of that time is no parallel,... Eye beholds Himself as He is in this sacrament be attributed to anyone three. An accident summa theologica question 76 of the bread and wine can not equal it but,. Faith that the intellectual principle is the body as its form 1 answer 111 viii. As was said above Godhead or into the Godhead or into the soul is united to body. And wine can not equal it of their union when flesh or a child appears miraculously this. That would involve a plurality of species the individuating summa theologica question 76 which come from the (... Is constituted a power, which is an accident be `` quantity having position '' ( Predic was as.: it seems that Christ 's body is at rest in heaven quantity!