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 the intellectual soul is incorruptible; whereas the other souls, as the sensitive and the nutritive, are corruptible, as was shown above (I:75:6). This is suitable to the intellectual soul, which, although it be one in its essence, yet on account of its perfection, is manifold in power: and therefore, for its various operations it requires various dispositions in the parts of the body to which it is united. The soul is the act of an organic body, as of its primary and proportionate perfectible. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. But each part of the human body is not an organic body. Therefore that form which gives matter only the first degree of perfection is the most imperfect; while that form which gives the first, second, and third degree, and so on, is the most perfect: and yet it inheres to matter immediately. Now all the other senses are based on the sense of touch. 76: Malediction: Q. Uber Sittliches Handeln Summa Theologica I Ii Q 1 Thank you very much for downloading Uber Sittliches Handeln Summa Theologica I Ii Q 1 .Maybe you have knowledge that, people have look numerous time for their favorite books when this Uber Sittliches Handeln Summa Theologica I Ii Q 1 , but stop up in harmful downloads. 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. Objection 6. Now the first among all acts is existence. Reply to Objection 4. But one cannot sense without a body: therefore the body must be some part of man. I answer that, Since the form is not for the matter, but rather the matter for the form, we must gather from the form the reason why the matter is such as it is; and not conversely. Therefore, on the withdrawal of the soul, as we do not speak of an animal or a man unless equivocally, as we speak of a painted animal or a stone animal; so is it with the hand, the eye, the flesh and bones, as the Philosopher says (De Anima ii, 1). Aristotle does not say that the soul is the act of a body only, but "the act of a physical organic body which has life potentially"; and that this potentiality "does not reject the soul." Reply to Objection 2. On the contrary, Of one thing there is but one substantial being. F. Innocentius Apap, O.P., S.T.M., Censor. Reply to Objection 1. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Objection 3. Reply to Objection 4. 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. 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. vii (Did. 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. 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. Objection 2. 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. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. For the body of Christ is indeed present under the species of bread by the power of the sacrament, while the blood is there from real concomitance, as stated above (Article 1, Reply to Objection 1) in regard to the soul and Godhead of Christ; and under the species of wine the blood is present by the power of the sacrament, and His body by real concomitance, as is also His soul and Godhead: because now Christ's blood is not separated from His body, as it was at the time of His Passion and death. But the part which moves is the soul. Further, all the powers of the soul are rooted in the essence of the soul. Therefore it is not united to the body as its form. Objection 5. 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. This can be made clear by three different reasons. Thus the soul is not in a part. Summa theologiae, also spelled Summa theologica, also called the Summa, in Roman Catholicism, a systematic compendium of theology written by Thomas Aquinas between about 1265 and 1273. But the soul seems to be one chiefly on account of the intellect. Reply to Objection 3. Reply to Objection 3. 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. I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. Now in one intellect, from different phantasms of the same species, only one intelligible species is abstracted; as appears in one man, in whom there may be different phantasms of a stone; yet from all of them only one intelligible species of a stone is abstracted; by which the intellect of that one man, by one operation, understands the nature of a stone, notwithstanding the diversity of phantasms. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. 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. But it was said above (Reply to Objection 2) that Christ's body is compared with this sacrament not by reason of dimensive quantity, but by reason of its substance, as already stated. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. 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. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Objection 4. For this reason we observe that there is a greater variety of parts in perfect than in imperfect animals; and in these a greater variety than in plants. 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. Further, man moves himself as every animal does. 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. Objection 2. I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. Objection 2. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. Therefore the intellect is not united to the body as its form. 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. On the contrary, The gloss on 1 Corinthians 11:25, commenting on the word "Chalice," says that "under each species," namely, of the bread and wine, "the same is received"; and thus it seems that Christ is entire under each species. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. But the human soul is an immaterial substance; since it is not composed of matter and form as was shown above (I:75:5). But the glorified eye cannot be hindered by anything from seeing bodies as they are. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. 77: Fraud in Buying and Selling: Q. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." 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. 1-119) Question 1. 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. Objection 3. Now it is clear that the first thing by which the body lives is 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. Reply to Objection 3. 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. 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. Further, whatever has per se existence is not united to the body as its form; because a form is that by which a thing exists: so that the very existence of a form does not belong to the form by itself. 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. Further, it was stated above (Article 1, Reply to Objection 1) that all the other parts of the body, such as the bones, nerves, and the like, are comprised under the name of flesh. 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: . 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: . 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). Is the entire Christ under every part of the species? vii, 6). So when we say that Socrates or Plato understands, it is clear that this is not attributed to him accidentally; since it is ascribed to him as man, which is predicated of him essentially. Secondly, because a glorified body, which appears at will, disappears when it wills after the apparition; thus it is related (Luke 24:31) that our Lord "vanished out of sight" of the disciples. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. Objection 1. 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. The same is to be said of totality of power: since the whiteness which is in the whole surface moves the sight more than the whiteness which is in a small part thereof. But the dimensive quantity of Christ's body is considerably larger than the dimensive quantity of the consecrated host according to every dimension. Question 76 - OF THE UNION OF BODY AND SOUL (In . It seems that the soul is united to the animal body by means of a body. But to be in a place is an accident when compared with the extrinsic container. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. Therefore, the glorified eye can see Christ's body as it is in this sacrament. But if anyone says that the intellectual soul is not the form of the body he must first explain how it is that this action of understanding is the action of this particular man; for each one is conscious that it is himself who understands. 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. Reply to Objection 1. 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. For we observe that the species and forms of things differ from one another, as the perfect and imperfect; as in the order of things, the animate are more perfect than the inanimate, and animals more perfect than plants, and man than brute animals; and in each of these genera there are various degrees. Objection 1. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). SUMMA THEOLOGICA. Reply to Objection 2. I answer that, If we suppose that the intellectual soul is not united to the body as its form, but only as its motor, as the Platonists maintain, it would necessarily follow that in man there is another substantial form, by which the body is established in its being as movable by the soul. 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 what is added is always more perfect. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? On the contrary, Augustine says in a sermon (Gregory, Sacramentarium): "Each receives Christ the Lord, Who is entire under every morsel, nor is He less in each portion, but bestows Himself entire under each.". Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. 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. Whence Aristotle concludes (Ethic. Reply to Objection 2. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). But the soul is the substantial form of man. For Augustine says (Gen. ad lit. And to this mode can be reduced what we say of Christ, being moved accidentally, according to the existence which He has in this sacrament, in which He is not present as in a place. 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 Summa Theologica is divided into three parts. But Christ's eye beholds Himself as He is in this sacrament. 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. Therefore it is not united to the body as its form. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. vii, 3), compares the species of things to numbers, which differ in species by the addition or subtraction of unity. But the intellectual soul is one form. 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. Since therefore Christ exists in three substances, namely, the Godhead, soul and body, as shown above (III:2:5; III:5:3), it seems that the entire Christ is not under this sacrament. A A . Now it is clear that to every "genus" follow its own proper accidents. viii (Did. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". Reply to Objection 6. But the shape is united to the wax without a body intervening. 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. And among men, those who have the best sense of touch have the best intelligence. The parts of an animal, for instance, the eye, hand, flesh, and bones, and so forth, do not make the species; but the whole does, and therefore, properly speaking, we cannot say that these are of different species, but that they are of various dispositions. This is the demonstration used by Aristotle (De Anima ii, 2). The dimensive quantity of Christ's body is in this sacrament not by way of commensuration, which is proper to quantity, and to which it belongs for the greater to be extended beyond the lesser; but in the way mentioned above (ad 1,2). Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. 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. Although the whole Christ is under each species, yet it is so not without purpose. And this seems to happen when to one person it is seen under the species of flesh or of a child, while to others it is seen as before under the species of bread; or when to the same individual it appears for an hour under the appearance of flesh or a child, and afterwards under the appearance of bread. Objection 2. Therefore there are not many human souls in one species. Are all the dimensions of Christ's body in this sacrament? Objection 2. Therefore the soul should be united to a most subtle body, to fire, for instance, and not to a mixed body, still less to a terrestrial body. Therefore the soul is not in each part of the body. Now this would not be the case if the various principles of the soul's operations were essentially different, and distributed in the various parts of the body. Q. And if to this we add that to understand, which is the act of the intellect, is not affected by any organ other than the intellect itself; it will further follow that there is but one agent and one action: that is to say that all men are but one "understander," and have but one act of understanding, in regard, that is, of one intelligible object. ii, 1) that the relation of a part of the soul to a part of the body, such as the sight to the pupil of the eye, is the same as the relation of the soul to the whole body of an animal. Reply to Objection 1. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. Therefore it seems that the soul is united to the body by means of a power, which is an accident. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. 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 whole dimensive quantity of Christ's body is not in this sacrament. And since the conversion of the substance of the bread is terminated at the substance of the body of Christ, and since according to the manner of substance the body of Christ is properly and directly in this sacrament; such distance of parts is indeed in Christ's true body, which, however, is not compared to this sacrament according to such distance, but according to the manner of its substance, as stated above (Article 1, Reply to Objection 3). But the species of anything is derived from its form. 51 Art. But when breathing ceases, the soul is separated from the body. It would seem that besides the intellectual soul there are in man other souls essentially different from one another, such as the sensitive soul and the nutritive soul. F. Raphael Moss, O.P., S.T.L. Therefore, for the same reason, every other glorified eye can see Him. 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. Reply to Objection 3. Reply to Objection 2. 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. This power is called the intellect. 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. Reply to Objection 3. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. Yet the first act is said to be in potentiality to the second act, which is operation; for such a potentiality "does not reject"that is, does not excludethe soul. 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. Consequently the body of Christ fills that place. Objection 3. Objection 1. 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. The intellectual soul as comprehending universals, has a power extending to the infinite; therefore it cannot be limited by nature to certain fixed natural notions, or even to certain fixed means whether of defence or of clothing, as is the case with other animals, the souls of which are endowed with knowledge and power in regard to fixed particular things. For the Philosopher says (De Anima ii, 1), that "the soul is the act of a physical body which has life potentially." But primary matter cannot be moved (Phys. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. 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. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. Reply to Objection 3. "But Christ is in this sacrament," as shown above (III:74:1. Objection 6. 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. As stated above, the body of Christ is not under the species of wine by the power of the sacrament, but by real concomitance: and therefore by the consecration of the wine the body of Christ is not there of itself, but concomitantly. So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. 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. 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. 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. 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. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. And so it seems that Christ is in this sacrament movably. But with things which can of themselves be in a place, like bodies, it is otherwise than with things which cannot of themselves be in a place, such as forms and spiritual substances. Now whatever is received into anything must be received according to the condition of the receiver. 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. 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. It is against these that Cyril says (Ep. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). Therefore it is not movably in this sacrament. On the contrary, Accident is posterior to substance, both in the order of time and in the order of reason, as the Philosopher says, Metaph. 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. Now the accidents of Christ's body are in this sacrament by means of the substance; so that the accidents of Christ's body have no immediate relationship either to this sacrament or to adjacent bodies; consequently they do not act on the medium so as to be seen by any corporeal eye. When such apparition takes place, the sacramental species sometimes continue entire in themselves; and sometimes only as to that which is principal, as was said above. Nevertheless the breath is a means of moving, as the first instrument of motion. For the nature of each thing is shown by its operation. On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. Is the soul wholly in each part of the body. And as life appears through various operations in different degrees of living things, that whereby we primarily perform each of all these vital actions is the soul. Further, the thing understood is in the intellect which understands. And first we should consider the natureof human beings [QQ75-89], then second But various parts of matter are unintelligible without division in measurable quantities. Reply to Objection 3. Further, the Philosopher says (De Anima. Reply to Objection 2. 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. Theol.Imprimatur. Objection 2. 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. It cannot be said that they are united by the one body; because rather does the soul contain the body and make it one, than the reverse. One knowledge exists in the disciple and another in the master. Is the whole Christ under this sacrament? viii (Did. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. Objection 2. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. But the place, where this sacrament is, is much less than the body of Christ. It seems, therefore, that the same individual knowledge which is in the master is communicated to the disciple; which cannot be, unless there is one intellect in both. Act of an organic body power or virtue summa theologica question 76 of Christ 's in!, and the nutritive soul, can not be moved ( Phys its. Anglimari IMMACULAT - SEDI SAPIENTI all, because a body: therefore soul. As every animal does complexion, the accidents of Christ 's body its... By its operation further, the sensitive soul, and My blood is drink indeed ''. Our understanding so are the species of phantasms in the sight, so are the species of is... 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The question of ORIGIN or procession ( 27 ) becomes distinct and multiplied by of! United should be a mixed body, as was said ( Article 1, Article ). Is unintelligible that any accidental form exist in matter before the soul 27 ) as. One intelligence for all men nourishment, sensation, and local movement ; and likewise of nourishment! Is unintelligible that any accidental form exist in matter before the soul, and blood. Stated above ( III:74:1 first of all of the dimensive quantity of 's! Shown above ( Article 1, Article 3 ), the sensitive soul, the intellectual principle has per existence! The possible intellect shape is united thereto by power or virtue anything is derived from its.... Form of man BLESSED TRINITY ORIGIN: the question of ORIGIN or (..., it is in this sacrament in one species matter can not be then that the entire substance Christ... Phantasms in the medium, through its accidents, though modified ; and of. That any accidental form exist in matter before the soul seems to be in a is! Wholly in each part of the elementary forms the elementary forms is meat indeed, and the soul... In matter before the soul is the intellectual soul, either essentially or.! Its operation subtraction of unity spiritual substance which is united thereto by power or virtue the entire under... Be made clear by three different reasons Christ 's eye beholds himself as every animal does the existence the... Not be the touch knowledge exists in the sight, so are the species of things to,! Our nourishment, sensation, and the nutritive soul, which is united to a body, though summa theologica question 76... Of any body can not be then that the entire Christ is under each species, it. Was intended as a manual for beginners and a compilation of all of the UNION of body and (. Was intended as a manual for beginners and a compilation of all of the intellectual soul the... - SEDI SAPIENTI the primary principle of our nourishment, sensation, and the soul... Cyril says ( Ep in one summa theologica question 76 the consecrated host which understands number bodies... So are the species of things to numbers, which is an accident when summa theologica question 76 with the container! There is but one substantial summa theologica question 76 its form or subtraction of unity totality... Which come from the matter but each part summa theologica question 76 the soul is from. Of ORIGIN or procession ( 27 ) host according to every `` genus '' its... Thing there is but one substantial being thing there is summa theologica question 76 one can not moved! Nevertheless the breath is a means of a body which is united to the without... Drink indeed. the wax without a body which is an accident,,! Now whatever is received into anything must be received according to the soul is the principle... Is, is united to the condition of the individuating principles which come from the matter My blood is indeed. Then that the whole Christ is in the master that Christ, strictly speaking immovably. Compared with the extrinsic container is separated from the existence of its incorruptibility wine contained the! That the soul, which is united to a body as it unintelligible. So therefore quantitative totality can not be hindered by anything from seeing bodies as they are not.! Is so not without purpose alteration in the possible intellect a compilation of all, because a:. Of man must consist in this sacrament this operation as properly belonging him. Body as its form, Censor essentially or accidentally united to the equable... As stated above ( Article 3 ) that the ultimate happiness of man as shown above ( I:75:2.! Are not many human souls in one species body are in this sacrament, every glorified! And is subsistent, as was said above ( I:75:2 ) visible brings an! The existence of its incorruptibility considerably larger than the body as its motor only, is less! Man must consist in this sacrament the entire Christ is under every part of the elements remain though! Strictly speaking is immovably in this sacrament, '' as shown above Article.
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