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. Objection 1. Is the entire Christ under each species of the sacrament? Is the whole Christ under this sacrament? viii (Did. Nevertheless, since the substance of Christ's body is not really deprived of its dimensive quantity and its other accidents, hence it comes that by reason of real concomitance the whole dimensive quantity of Christ's body and all its other accidents are in this sacrament. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. 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. Therefore the intellect is not united to the body as its form. vi, 1). 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. 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 one cannot sense without a body: therefore the body must be some part of man. Therefore the entire dimensive quantity of Christ's body is in this sacrament. But the shape is united to the wax without a body intervening. Therefore it is not movably in this sacrament. What are the qualities required in the body of which the intellectual principle is the form? 77: Fraud in Buying and Selling: Q. 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. 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) . 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. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. According to this being, then, Christ is not moved locally of Himself, but only accidentally, because Christ is not in this sacrament as in a place, as stated above (Article 5). And so the difference of corruptible and incorruptible which is on the part of the forms does not involve a generic difference between man and the other animals. 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. In the same way neither is it moved of itself according to the being which it has in this sacrament, by any other change whatever, as for instance, that it ceases to be under this sacrament: because whatever possesses unfailing existence of itself, cannot be the principle of failing; but when something else fails, then it ceases to be in it; just as God, Whose existence is unfailing and immortal, ceases to be in some corruptible creature because such corruptible creature ceases to exist. Therefore the body of Christ is in this sacrament locally. viii (Did. Reply to Objection 3. But the intellectual soul is the most perfect of souls. Further, the Philosopher says (De Anima. 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 body of Christ remains in this sacrament not only until the morrow, but also in the future, so long as the sacramental species remain: and when they cease, Christ's body ceases to be under them, not because it depends on them, but because the relationship of Christ's body to those species is taken away, in the same way as God ceases to be the Lord of a creature which ceases to exist. 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. 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). It seems that Christ's body is in this sacrament as in a place. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. 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. Reply to Objection 3. Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. Further, Augustine (De Quant. But it exists in matter so far as the soul itself, to which this power belongs, is the form of the body, and the term of human generation. 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. So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. Therefore Christ's body is in this sacrament locally. 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. But, according to the opinion of Plato, the thing understood exists outside the soul in the same condition as those under which it is understood; for he supposed that the natures of things exist separate from matter. He proves this from the fact that "man and the sun generate man from matter." I answer that, If the soul were united to the body, merely as a motor, there would be nothing to prevent the existence of certain dispositions mediating between the soul and the body; on the contrary, they would be necessary, for on the part of the soul would be required the power to move the body; and on the part of the body, a certain aptitude to be moved by the soul. i). It is against these that Cyril says (Ep. 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. 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. 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. Hence there is no parallel reason, as is evident from what was said above. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. Reply to Objection 1. Reply to Objection 1. Therefore we answer otherwise by observing that in matter two conditions are to be found; one which is chosen in order that the matter be suitable to the form; the other which follows by force of the first disposition. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. Further, what is once "in being" cannot be again "in becoming." Further, the Philosopher says, Metaph. 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. Therefore since the bodies of other animals are naturally provided with a covering, for instance, with hair instead of clothes, and hoofs instead of shoes; and are, moreover, naturally provided with arms, as claws, teeth, and horns; it seems that the intellectual soul should not have been united to a body which is imperfect as being deprived of the above means of protection. For Augustine says (Gen. ad lit. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. Union of Soul and Body in Man 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. 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. Summa Theologica Theme. But it is impossible that a soul, one in species, should belong to animals of different species. After the consecration, is the body of Christ moved when the host or chalice is moved? A body is not necessary to the intellectual soul by reason of its intellectual operation considered as such; but on account of the sensitive power, which requires an organ of equable temperament. Reply to Objection 3. Objection 1. viii (Did. Further, the truth ought to correspond with the figure. 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. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. Objection 1. i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. 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. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. It seems that Christ's body is movably in this sacrament, because the Philosopher says (Topic. Font. 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. 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 there is but one intellect in all men. 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