In the body is there any other substantial form? But when flesh or a child appears, the sacramental species cease to be present. On the contrary, When such apparition takes place, the same reverence is shown to it as was shown at first, which would not be done if Christ were not truly there, to Whom we show reverence of "latria." But to be in a place is an accident when compared with the extrinsic container. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. If we suppose, however, that the soul is united to the body as its form, it is quite impossible for several essentially different souls to be in one body. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? How it is caused will be shown later on (I:117:1). But the organ of touch requires to be a medium between contraries, such as hot and cold, wet and dry, and the like, of which the sense of touch has the perception; thus it is in potentiality with regard to contraries, and is able to perceive them. "The human mind may perceive truth only through thinking, as is clear from Augustine." - Thomas Aquinas, Summa Theologica Summa Theologica is an extensive five-volume masterpiece about the. Hence there is no parallel reason, as is evident from what was said above. Therefore, when such apparition occurs, Christ is under the sacrament. But the species of anything is derived from its form. But the intellectual soul is one form. Nor does it matter that sometimes Christ's entire body is not seen there, but part of His flesh, or else that it is not seen in youthful guise, but in the semblance of a child, because it lies within the power of a glorified body for it to be seen by a non-glorified eye either entirely or in part, and under its own semblance or in strange guise, as will be said later (Supplement:85:2-3). 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. Are all the dimensions of Christ's body in this sacrament? 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. This can be made clear by three different reasons. Objection 1. The human soul, by reason of its perfection, is not a form merged in matter, or entirely embraced by matter. 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. Further, things which are very distant from one another, are not united except by something between them. Question 76 - OF THE UNION OF BODY AND SOUL (In . 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). The reason therefore why Socrates understands is not because he is moved by his intellect, but rather, contrariwise, he is moved by his intellect because he understands. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. 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. 1 First Part. On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. Objection 2. But every body occupying a place is in the place according to the manner of dimensive quantity, namely, inasmuch as it is commensurate with the place according to its dimensive quantity. Objection 2. 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. And this body of an equable temperament has a dignity of its own by reason of its being remote from contraries, thereby resembling in a way a heavenly body. Further, Christ is in this sacrament, forasmuch as it is ordained to the refection of the faithful, which consists in food and drink, as stated above (III:74:1). Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. A sign of which is that we observe "those who are refined in body are well endowed in mind," as stated in De Anima ii, 9. I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. 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. An icon used to represent a menu that can be toggled by interacting with this icon. 2 - The Existence of God (Three Articles) Question. 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. F. Innocentius Apap, O.P., S.T.M., Censor. For that part which is the organ of a nobler power, is a nobler part of the body: as also is that part which serves the same power in a nobler manner. ii, 3) that the embryo is an animal before it is a man. And as a light body remains light, when removed from its proper place, retaining meanwhile an aptitude and an inclination for its proper place; so the human soul retains its proper existence when separated from the body, having an aptitude and a natural inclination to be united to the body. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. 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. Some, however, tried to maintain that the intellect is united to the body as its motor; and hence that the intellect and body form one thing so that the act of the intellect could be attributed to the whole. 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. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. Reply to Objection 3. Is the body of Christ in this sacrament locally? But it belongs to the nature of this quantity that the various parts exist in various parts of place. It seems that Christ is not entire under every part of the species of bread and wine. 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. Reply to Objection 3. 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. Reply to Objection 3. Are all the dimensions of Christ's body in this sacrament? Question. 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. Therefore if the form, which is the means of knowledge, is materialthat is, not abstracted from material conditionsits likeness to the nature of a species or genus will be according to the distinction and multiplication of that nature by means of individuating principles; so that knowledge of the nature of a thing in general will be impossible. 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. Further, every form is determined according to the nature of the matter of which it is the form; otherwise no proportion would be required between matter and form. Now whatever is received into anything must be received according to the condition of the receiver. For Augustine says (De Qq. Therefore, the glorified eye can see Christ's body as it is in this sacrament. The same can be clearly shown from the nature of the human species. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. For that whereby primarily anything acts is a form of the thing to which the act is to be attributed: for instance, that whereby a body is primarily healed is health, and that whereby the soul knows primarily is knowledge; hence health is a form of the body, and knowledge is a form of the soul. And because it observes that this is something common to man and to other animals, it forms thence the notion of the "genus"; while that wherein the intellectual soul exceeds the sensitive soul, it takes as formal and perfecting; thence it gathers the "difference" of man. 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. Canonicus Surmont, Vicarius Generalis. Q. vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. 76. Further, various forms of one species require various parts of matter. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". This is clear if, as Plato maintained, man is the intellect itself. 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. Consequently the body of Christ fills that place. But Christ's body is at rest in heaven. 2 (Whether angels . Reply to Objection 1. 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 neither is the substance of the intellect the form of a body. 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. But it is the act of an organic body. Pagans say that the existence of a powerful God is an illusion and misleading. 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. 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. On the contrary, Of one thing there is but one substantial being. The reason is because nothing acts except so far as it is in act; wherefore a thing acts by that whereby it is in act. 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. iii). 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 behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. Reply to Objection 3. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." In like manner the multiplicity of souls is in proportion to the multiplicity of the bodies; yet, after the dissolution of the bodies, the souls retain their multiplied being. 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. The union of body and soul Is the intellectual principle united to the body as its form? 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. Therefore it is impossible for there to be in man another substantial form besides the intellectual soul. In like manner, the soul is said to be the "act of a body," etc., because by the soul it is a body, and is organic, and has life potentially. 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. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. Therefore it is not movably in this sacrament. For every form exists in its proper disposed matter. One knowledge exists in the disciple and another in the master. Other powers are common to the soul and body; wherefore each of these powers need not be wherever the soul is, but only in that part of the body, which is adapted to the operation of such a power. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. 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. 78: The Specific Powers of the Soul: 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. Objection 3. For it is not an accidental form, but the substantial form of the body. Reply to Objection 2. Reply to Objection 2. But the intellectual action is not the action of a body, as appears from above (I:75:2). 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. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). 77: The Powers of the Soul in General: Q. 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. Therefore, if we suppose two men to have several intellects and one sensefor instance, if two men had one eyethere would be several seers, but one sight. 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. Therefore it exists only in an organic body. Thirdly, this is shown to be impossible by the fact that when one operation of the soul is intense it impedes another, which could never be the case unless the principle of action were essentially one. viii (Did. So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. 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. Entdecke Aquinas ""Summa Theologica II"" (SCM kurz), David Mills Daniel, gebraucht; gutes Buch in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! "But Christ is in this sacrament," as shown above (III:74:1. animal. But the virtue of the soul is its power. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. There is, further, a third kind of whole which is potential, divided into virtual parts. Objection 4. 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) . As stated above, during such apparitions Christ's proper semblance is not seen, but a species miraculously formed either in the eyes of the beholders, or in the sacramental dimensions themselves, as was said above. 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. animal. Reply to Objection 2. Therefore a form cannot be without its own proper matter. And although the truth corresponds with the figure, still the figure cannot equal it. Therefore, if human souls were multiplied according to the number of bodies, it follows that the bodies being removed, the number of souls would not remain; but from all the souls there would be but a single remainder. 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. Objection 1. But when breathing ceases, the soul is separated from the body. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. But the body has a substantial form by which it is a body. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. 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. 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 seems that the whole dimensive quantity of Christ's body is not in this sacrament. The Perfection of God 5. Now it is clear that to every "genus" follow its own proper accidents. Hence in no way is Christ's body locally in this sacrament. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Is the entire Christ under every part of the species? i). Now the action of the senses is not performed without a corporeal instrument. Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. Therefore of necessity by the same form a thing is animal and man; otherwise man would not really be the thing which is an animal, so that animal can be essentially predicated of man. 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.) 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. If nothing, then, be contained under one species, but what is contained under the other, and if the whole Christ be contained under both, it seems that one of them is superfluous in this sacrament. 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." Therefore the other part must be such that it can be moved. 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. Secondly, it is in keeping with the use of this sacrament, that Christ's body be shown apart to the faithful as food, and the blood as drink. I answer that, It is absolutely impossible for one intellect to belong to all men. Therefore the intellectual principle is the form of man. Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. 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. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). 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). Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. 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. Objection 1. 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. Aa Aa. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. 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. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. 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. 3 - OF THE SIMPLICITY OF GOD (EIGHT ARTICLES) Question. He intended it to be the sum of all known learning as explained according to the philosophy of Aristotle (384-322 bce) and his Arabian commentators (which was being introduced to western European thought at . Further, the Philosopher says (De Gener. Reply to Objection 1. F. Raphael Moss, O.P., S.T.L. It seems that the whole Christ is not contained under this sacrament, because Christ begins to be in this sacrament by conversion of the bread and wine. Reply to Objection 3. 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. Text Size. Or entirely embraced by matter one intellect to belong to all men according to body! 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summa theologica question 76