Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. 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. F. Raphael Moss, O.P., S.T.L. From which it is evident that the dimensions of the bread or wine are not changed into the dimensions of the body of Christ, but substance into substance. But if the species be abstracted from the conditions of individual matter, there will be a likeness of the nature without those things which make it distinct and multiplied; thus there will be knowledge of the universal. Now it is clear that no matter how the intellect is united or coupled to this or that man, the intellect has the precedence of all the other things which appertain to man; for the sensitive powers obey the intellect, and are at its service. vii, 3), compares the species of things to numbers, which differ in species by the addition or subtraction of unity. 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. Yet we must know that there is something of Christ in this sacrament in a twofold manner: first, as it were, by the power of the sacrament; secondly, from natural concomitance. God, however, provided in this case by applying a remedy against death in the gift of grace. Nevertheless the substance of Christ's body is not the subject of those dimensions, as was the substance of the bread: and therefore the substance of the bread was there locally by reason of its dimensions, because it was compared with that place through the medium of its own dimensions; but the substance of Christ's body is compared with that place through the medium of foreign dimensions, so that, on the contrary, the proper dimensions of Christ's body are compared with that place through the medium of substance; which is contrary to the notion of a located body. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. 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. Part 1, Question 76 557 power. Further, what is once "in being" cannot be again "in becoming." Objection 1. But this is impossible, because the various forms of the elements must necessarily be in various parts of matter; for the distinction of which we must suppose dimensions, without which matter cannot be divisible. It is likewise clear that this is impossible if, according to the opinion of Aristotle (De Anima ii, 2), it is supposed that the intellect is a part or a power of the soul which is the form of man. 3 - OF THE SIMPLICITY OF GOD (EIGHT ARTICLES) Question. Is the entire Christ under every part of the species? 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. For the Philosopher says (De Anima ii, 1), that "the soul is the act of a physical body which has life potentially." Therefore it is impossible for the entire dimensive quantity of Christ's body to be there. "that is, what makes them one? 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." It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. Edus. Objection 3. Further, what is spiritual is connected with what is corporeal by virtual contact. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. Reply to Objection 4. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. For this reason among animals, man has the best sense of touch. Wherefore, after the consecration, the whole substance of Christ's body and blood is contained in this sacrament, just as the whole substance of the bread and wine was contained there before the consecration. Objection 1. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. In the first place, an animal would not be absolutely one, in which there were several souls. Whence it does not follow that a part of an animal is an animal. But the intellectual soul is united by its very being to the body as a form; and yet it guides and moves the body by its power and virtue. Is the body of Christ in this sacrament locally? i, 4. 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 dimensive quantity of the bread remains in this sacrament, as is evident to our senses. Hence in no way is Christ's body locally in this sacrament. 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) . This can easily be explained, if we consider the differences of species and forms. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Wherefore the unity of a thing composed of matter and form, is by virtue of the form itself, which by reason of its very nature is united to matter as its act. As it is in this sacrament, can Christ's body be seen by the eye? Objection 3. Q.76: The Union of the Soul with the Body: Q. Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. . 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. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". vi, 1). Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. Consequently, the dimensive quantity of Christ's body is not there. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. In the Summa Theologiae, St. Thomas Aquinas says that "angels do not assume bodies from the earth or water, or they could not suddenly disappear." Source: Ia Q. The opinion of Plato might be maintained if, as he held, the soul was supposed to be united to the body, not as its form, but as its motor. 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. 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. Reply to Objection 1. 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. As the Philosopher says (Phys. Reply to Objection 5. Is the body of Christ in this sacrament locally? Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. viii (Did. x). 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. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. 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. That it is entire in each part thereof, may be concluded from this, that since a whole is that which is divided into parts, there are three kinds of totality, corresponding to three kinds of division. Objection 4. Now the substantial form gives being simply; therefore by its coming a thing is said to be generated simply; and by its removal to be corrupted simply. Objection 1. Therefore there is one intellect of all men. 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. Reply to Objection 4. Reply to Objection 3. By the power of the sacrament the dimensive quantity of Christ's body is not in this sacrament; for, by the power of the sacrament that is present in this sacrament, whereat the conversion is terminated. Canonicus Surmont, Vicarius Generalis. Wherefore matter, once understood as corporeal and measurable, can be understood as distinct in its various parts, and as receptive of different forms according to the further degrees of perfection. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. 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. Q. The Summa Theologica, as its title indicates, is a "theological summary." It seeks to describe the relationship between God and man and to explain how man's reconciliation with the Divine is made possible at all through Christ. Reply to Objection 3. Further, when the cause is removed, the effect is also removed. Consequently, it remains to be said, that, while the dimensions remain the same as before, there is a miraculous change wrought in the other accidents, such as shape, color, and the rest, so that flesh, or blood, or a child, is seen. Therefore the intellect is not united to the body as its form. For it would follow that Socrates and Plato are one man; and that they are not distinct from each other, except by something outside the essence of each. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. And (De Anima ii, 3) he compares the various souls to the species of figures, one of which contains another; as a pentagon contains and exceeds a tetragon. Now matter subject to dimension is not to be found except in a body. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. 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. 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