But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. Objection 3. Reply to Objection 3. The soul is indeed very distant from the body, if we consider the condition of each separately: so that if each had a separate existence, many means of connection would have to intervene. 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. 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. Further, since the form is the principle of the species, one form cannot produce a variety of species. But if there is one intellect, no matter how diverse may be all those things of which the intellect makes use as instruments, in no way is it possible to say that Socrates and Plato are otherwise than one understanding man. But the angels see the body of Christ as it is in this sacrament, for even the devils are found to pay reverence thereto, and to fear it. Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. 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. Objection 1. 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. 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. For Augustine says (Gen. ad lit. 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. 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. Reply to Objection 1. Wherefore it excels corporeal matter in its power by the fact that it has an operation and a power in which corporeal matter has no share whatever. 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. 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. But the intellectual soul is one form. 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. Objection 1. 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. 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. 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. 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. 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. The first kind of totality does not apply to forms, except perhaps accidentally; and then only to those forms, which have an indifferent relationship to a quantitative whole and its parts; as whiteness, as far as its essence is concerned, is equally disposed to be in the whole surface and in each part of the surface; and, therefore, the surface being divided, the whiteness is accidentally divided. 2 - The Existence of God (Three Articles) Question. x). 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. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). animal. 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." Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. 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. Therefore the soul is not in each part of the body. The soul is the act of an organic body, as of its primary and proportionate perfectible. Further, if Christ's body were to remain under this sacrament even until the morrow, for the same reason it will remain there during all coming time; for it cannot be said that it ceases to be there when the species pass, because the existence of Christ's body is not dependent on those species. Therefore, apparently it is impossible for the entire Christ to be under every part of the species. Objection 1. F. Raphael Moss, O.P., S.T.L. Aa Aa. Question 76 - OF THE UNION OF BODY AND SOUL (In . Therefore the breath, which is a subtle body, is the means of union between soul and body. I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. 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. 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, 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. 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. Objection 3. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. 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) 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. I answer that, As we have said, if the soul were united to the body merely as its motor, we might say that it is not in each part of the body, but only in one part through which it would move the others. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. In the first place, an animal would not be absolutely one, in which there were several souls. 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. After the consecration, is the body of Christ moved when the host or chalice is moved? Translated by. This argument deals with accidental movement, whereby things within us are moved together with us. Further, the thing understood is in the intellect which understands. 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. For the nature of each thing is shown by its operation. 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. viii, 5). For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. Objection 2. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Therefore, for the same reason, every other glorified eye can see Him. For the relation of phantasms to the intellect is like the relation of colors to the sense of sight, as he says De Anima iii, 5,7. 1 First Part. Objection 3. 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. Therefore it seems that the soul is united to the body by means of a power, which is an accident. Is the entire Christ under each species of the sacrament? Augustine denies a plurality of souls, that would involve a plurality of species. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views 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. Reply to Objection 2. Therefore also the soul is thus united to the body. This is not the case with other non-subsistent forms. Objection 3. Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). Whence it is clear that when the soul is called the act, the soul itself is included; as when we say that heat is the act of what is hot, and light of what is lucid; not as though lucid and light were two separate things, but because a thing is made lucid by the light. 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. Therefore the entire Christ is not contained under this sacrament. vii, 2), that the genus is taken from the matter, and difference from the form. But this would be impossible if the essence of the sensitive soul were the same as that of the intellectual soul; for an animal is such by its sensitive soul, while a man is a man by the intellectual soul. Further, since Christ's is an organic body, it has parts determinately distant. Therefore there is one intellect of all men. Therefore the whole soul is not in each part. 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. Now it is clear that to every "genus" follow its own proper accidents. xxvi): "We are made partakers of the body and blood of Christ, not as taking common flesh, nor as of a holy man united to the Word in dignity, but the truly life-giving flesh of the Word Himself.". If, therefore, man were 'living' by one form, the vegetative soul, and 'animal' by another form, the sensitive soul, and "man" by another form, the intellectual soul, it would follow that man is not absolutely one. Animal. But that it is not outside the superficies of the sacrament, nor on any other part of the altar, is due not to its being there definitively or circumscriptively, but to its being there by consecration and conversion of the bread and wine, as stated above (Article 1; 15, 2, sqq.). 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. Reply to Objection 2. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. It seems that the intellectual principle is not united to the body as its form. The same is to be said of the sensitive soul in brute animals, and of the nutritive soul in plants, and universally of all more perfect forms with regard to the imperfect. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. "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. Further, it is impossible for two dimensive quantities to be together, even though one be separate from its subject, and the other in a natural body, as is clear from the Philosopher (Metaph. Objection 1. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. 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. Objection 2. It is against these that Cyril says (Ep. But the more subtle is the body, the less has it of matter. 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. How it is caused will be shown later on (I:117:1). 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. Fathers of the English Dominican Province. 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. For every form exists in its proper disposed matter. Now man is corruptible like other animals. 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. Further, what is susceptible of a more perfect form should itself be more perfect. Now mingling does not result from matter alone; for then we should have mere corruption. For Augustine says (De Qq. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. Therefore He is moved when it is moved. But the place, where this sacrament is, is much less than the body of Christ. The Summa Theologica is divided into three parts. Now all the other senses are based on the sense of touch. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). Since, however, the soul has not quantitative totality, neither essentially, nor accidentally, as we have seen; it is enough to say that the whole soul is in each part of the body, by totality of perfection and of essence, but not by totality of power. Edus. Summa theologiae 1a 75-76 (tr. Reply to Objection 1. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. Reply to Objection 3. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. 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. And not even the angelic intellect of its own natural power is capable of beholding it; consequently the devils cannot by their intellect perceive Christ in this sacrament, except through faith, to which they do not pay willing assent; yet they are convinced of it from the evidence of signs, according to James 2:19: "The devils believe, and tremble.". 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. Reply to Objection 2. 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. vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." Q.76: The Union of the Soul with the Body: Q. But Christ's body seems to be definitively in this sacrament, because it is so present where the species of the bread and wine are, that it is nowhere else upon the altar: likewise it seems to be there circumscriptively, because it is so contained under the species of the consecrated host, that it neither exceeds it nor is exceeded by it. 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. Therefore, when such apparition occurs, Christ is under the sacrament. 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. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. Reply to Objection 2. This power is called the intellect. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. Objection 3. The Perfection of God 5. Theol.Imprimatur. Objection 1. 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 various parts of matter are unintelligible without division in measurable quantities. Reply to Objection 3. Is the whole Christ under this sacrament? i). 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. But it is evident that the bread and wine cannot be changed either into the Godhead or into the soul of Christ. To be united to the body belongs to the soul by reason of itself, as it belongs to a light body by reason of itself to be raised up. Now what is added is always more perfect. Part 1, Question 76 557 power. Is the body of Christ in this sacrament locally? Is the entire Christ under every part of the species? 51 Art. 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. Is taken from the matter, and difference from the form is the entire to... 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