Therefore it is impossible that one individual intellectual soul should belong to several individuals. 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. In the body, the form of which is an intellectual principle, is there some other soul? But there is this difference, according to the opinion of Aristotle, between the sense and the intelligencethat a thing is perceived by the sense according to the disposition which it has outside the soul that is, in its individuality; whereas the nature of the thing understood is indeed outside the soul, but the mode according to which it exists outside the soul is not the mode according to which it is understood. But Christ's body is at rest in heaven. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. 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. vii (Did. Reply to Objection 3. The reason of this is that a thing is one, according as it is a being. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. 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.". 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. Text Size. iii). Fathers of the English Dominican Province. We must therefore say either that Socrates understands by virtue of his whole self, as Plato maintained, holding that man is an intellectual soul; or that intelligence is a part of Socrates. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. Further, the soul is in the body of which it is the act. Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. On the Simplicity of God 4. Accordingly, when our Lord said (John 6:56): "My flesh is meat indeed," there the word flesh is put for the entire body, because according to human custom it seems to be more adapted for eating, as men commonly are fed on the flesh of animals, but not on the bones or the like. Is the intellectual principle united to the body as its form? For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. Is the soul wholly in each part of the body. Therefore a form cannot be without its own proper matter. Therefore the entire Christ is not contained under this sacrament. Because those species can be divided infinitely. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". Thus Aristotle argues, Metaph. Whence it follows that elements in the mixed body would be distinct as to situation. 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. For it involves nothing unreasonable that the same movable thing be moved by several motors; and still less if it be moved according to its various parts. 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. And the higher we advance in the nobility of forms, the more we find that the power of the form excels the elementary matter; as the vegetative soul excels the form of the metal, and the sensitive soul excels the vegetative soul. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. Reply to Objection 3. Therefore, if the dimensive quantity of Christ's body be in this sacrament together with the dimensive quantity of the host, the dimensive quantity of Christ's body is extended beyond the quantity of the host, which nevertheless is not without the substance of Christ's body. Therefore neither is the intellectual faculty a power of the body. This quality of the mixture is the proper disposition for the substantial form of the mixed body; for instance, the form of a stone, or of any sort of soul. This is the demonstration used by Aristotle (De Anima ii, 2). 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. Now the substantial form perfects not only the whole, but each part of the whole. Nevertheless the breath is a means of moving, as the first instrument of motion. But inasmuch as the soul is the form of the body, it has not an existence apart from the existence of the body, but by its own existence is united to the body immediately. Objection 2. 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. For every form exists in its proper disposed matter. 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. Objection 1. Instead of all these, man has by nature his reason and his hands, which are "the organs of organs" (De Anima iii), since by their means man can make for himself instruments of an infinite variety, and for any number of purposes. SUMMA THEOLOGICA. Objection 3. And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. It would seem that the intellectual soul is improperly united to such a body. 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.". It seems that Christ's body is in this sacrament as in a place. vii, 6). And this indeed is seen to happen when it is beheld by everyone under such an appearance, and it remains so not for an hour, but for a considerable time; and, in this case some think that it is the proper species of Christ's body. Objection 2. Therefore, for the same reason, every other glorified eye can see Him. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. Objection 3. But it is impossible that a soul, one in species, should belong to animals of different species. Therefore the soul is to the body as a form of matter. As has been already stated (III:75:5, after the consecration of the bread into the body of Christ, or of the wine into His blood, the accidents of both remain. 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. I answer that, If the soul, according to the Platonists, were united to the body merely as a motor, it would be right to say that some other bodies must intervene between the soul and body of man, or any animal whatever; for a motor naturally moves what is distant from it by means of something nearer. 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. But all men are of one species. 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. 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. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) Averroes maintained that the forms of elements, by reason of their imperfection, are a medium between accidental and substantial forms, and so can be "more" or "less"; and therefore in the mixture they are modified and reduced to an average, so that one form emerges from them. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? Therefore in man and in every animal there must be another substantial form, by which the body is constituted. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. For Augustine says (Gen. ad lit. Therefore Christ's body is not in this sacrament as in a place. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! Questions 75-89 of the First Part (Prima pars) of St. Thomas's great Summa theologiae constitute what has been traditionally called "The Treatise on Man," or, as Pasnau prefers, "The Treatise on Human Nature." Pasnau discusses these fifteen questions in the twelve chapters, plus Introduction and Epilogue, that make up his book. On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. Reply to Objection 1. Objection 1. 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. Question. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. 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. Reply to Objection 6. Animal. But the measure of the bread and wine is much smaller than the measure of Christ's body. Therefore the soul is not in each part of the body. Reply to Objection 1. But the conversion which takes place in this sacrament is terminated directly at the substance of Christ's body, and not at its dimensions; which is evident from the fact that the dimensive quantity of the bread remains after the consecration, while only the substance of the bread passes away. For this reason among animals, man has the best sense of touch. But the glorified eye cannot be hindered by anything from seeing bodies as they are. To this end, Aquinas cites proofs for the existence of God and outlines the activities and nature of God. Objection 1. Theol.Imprimatur. 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. Objection 4. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. Consequently the body of Christ fills that place. viii (Did. Reply to Objection 3. After the consecration, is the body of Christ moved when the host or chalice is moved? Reply to Objection 2. 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. Aquinas concludes that, although theology does not require philosophy to promote knowledge of God, philosophy nevertheless can be of service to the aims of theology. Reply to Objection 4. animal. viii, 5). Now it is the nature of a body for it to be "quantity having position" (Predic. Hence in no way is Christ's body locally in this sacrament. Question 76. Further, what is once "in being" cannot be again "in becoming." It seems, then, that it does not see Christ, as He is under the species of this sacrament. 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. 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. God, however, provided in this case by applying a remedy against death in the gift of grace. For as every action is according to the mode of the form by which the agent acts, as heating is according to the mode of the heat; so knowledge is according to the mode of the species by which the knower knows. The manner of being of every thing is determined by what belongs to it of itself, and not according to what is coupled accidentally with it: thus an object is present to the sight, according as it is white, and not according as it is sweet, although the same object may be both white and sweet; hence sweetness is in the sight after the manner of whiteness, and not after that of sweetness. Canonicus Surmont, Vicarius Generalis. It discusses topics central to Christian morality, ethics, law, and the life of Christ, providing philosophical and theological solutions to common arguments and questions surrounding the Christian faith. 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. 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. 2 (Whether angels . Reply to Objection 2. Therefore, according to the division of matter, there are many souls of one species; while it is quite impossible for many angels to be of one species. But whatever fills a place is there locally. Reply to Objection 1. But the part which moves is the soul. Objection 4. This is clear if, as Plato maintained, man is the intellect itself. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. This answer does not seem sufficient; because before sin the human body was immortal not by nature, but by a gift of Divine grace; otherwise its immortality would not be forfeited through sin, as neither was the immortality of the devil. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. Reply to Objection 1. For matter must be proportionate to the form. The Philosopher is speaking there of the motive power of the soul. x). 76. Further, since Christ's is an organic body, it has parts determinately distant. Further, if it be said that the sensitive soul in man is incorruptible; on the contrary, "corruptible and incorruptible differ generically," says the Philosopher, Metaph. Are all the dimensions of Christ's body in this sacrament? Reply to Objection 1. 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. Hence there is no parallel reason, as is evident from what was said above. Reply to Objection 2. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. the Divine, intellect, and consequently to a beatified intellect, of angel or of man, which, through the participated glory of the Divine intellect, sees all supernatural things in the vision of the Divine Essence. 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. I answer that, As stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is in this sacrament not after the proper manner of dimensive quantity, but rather after the manner of substance. 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 easily be explained, if we consider the differences of species and forms. Reply to Objection 1. 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. 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. There is also a whole which is divided into logical and essential parts: as a thing defined is divided into the parts of a definition, and a composite into matter and form. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. 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. Our bodily eye, on account of the sacramental species, is hindered from beholding the body of Christ underlying them, not merely as by way of veil (just as we are hindered from seeing what is covered with any corporeal veil), but also because Christ's body bears a relation to the medium surrounding this sacrament, not through its own accidents, but through the sacramental species. Is the entire Christ under every part of the species? 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). Objection 1. Nom. An icon used to represent a menu that can be toggled by interacting with this icon. 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. i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. Not forms, but composites, are classified either generically or specifically. The Summa Theologica (or the Summa Theologiae or simply the Summa, written 1265-1274) is the most famous work of Thomas Aquinas (c. 1225-1274) although it was never finished. Reply to Objection 2. If, however, Socrates be a whole composed of a union of the intellect with whatever else belongs to Socrates, and still the intellect be united to those other things only as a motor, it follows that Socrates is not one absolutely, and consequently neither a being absolutely, for a thing is a being according as it is one. Reply to Objection 3. Pagans say that the existence of a powerful God is an illusion and misleading. Is the whole Christ under this sacrament? It follows therefore that the intellectual principle is the proper form of man. Consequently, the dimensive quantity of Christ's body is not there. Therefore He is moved when it is moved. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. 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. 78: The Specific Powers of the Soul: Hence it is clear that Christ, strictly speaking is immovably in this sacrament. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. 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. Now what is added is always more perfect. Objection 1. Now the human soul is the highest and noblest of forms. "that is, what makes them one? 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. Reply to Objection 2. But the intellectual principle, since it is incorruptible, as was shown above (I:75:6), remains separate from the body, after the dissolution of the body. Objection 6. For this reason, the old natural philosophers, who held that primary matter was some actual beingfor instance, fire or air, or something of that sortmaintained that nothing is generated simply, or corrupted simply; and stated that "every becoming is nothing but an alteration," as we read, Phys. Therefore the entire dimensive quantity of Christ's body is in this sacrament. 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. Reply to Objection 3. 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. The Summa is organized into three Parts. Others said that the soul is united to the body by means of a corporeal spirit. 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. But the shape is united to the wax without a body intervening. Objection 4. Contents. "But Christ is in this sacrament," as shown above (III:74:1. Individuality of the intelligent being, or of the species whereby it understands, does not exclude the understanding of universals; otherwise, since separate intellects are subsistent substances, and consequently individual, they could not understand universals. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. FIRST PART (QQ. Yet we must know that there is something of Christ in this sacrament in a twofold manner: first, as it were, by the power of the sacrament; secondly, from natural concomitance. The principal work of St. Thomas Aquinas, the Summa Theologica is divided into three parts and is designed to instruct both beginners and experts in all matters of Christian Truth. 1 First Part. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. 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. The Nature and Extent of Sacred Doctrine 2. But the virtue of the soul is its power. Reply to Objection 2. For it is impossible for many distinct individuals to have one form, as it is impossible for them to have one existence, for the form is the principle of existence. 77: Fraud in Buying and Selling: Q. 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. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. Evang. 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. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? But the place, where this sacrament is, is much less than the body of Christ. v). Reply to Objection 2. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. For it would follow that Socrates and Plato are one man; and that they are not distinct from each other, except by something outside the essence of each. Therefore, it should not be united to a body which is composed of parts belonging to various species. 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." Nor does it matter, as to this particular point, whether there be one intellect or many; because, even if there were but one, it would necessarily be an individual intellect, and the species whereby it understands, an individual species. 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. 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. viii (Did. Therefore we must say, in accordance with the Philosopher (De Gener. Therefore, apparently it is impossible for the entire Christ to be under every part of the species. 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. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. The Perfection of God 5. 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. Reply to Objection 2. Of these certain Platonists said that the intellectual soul has an incorruptible body naturally united to it, from which it is never separated, and by means of which it is united to the corruptible body of man. 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. Reply to Objection 3. 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By interacting with this icon 77: Fraud in Buying and Selling: Q from seeing as. Part of the whole Christ under this sacrament mai 2 in groer Auswahl Vergleichen und! As shown above ( III:74:1 Christ & # x27 ; s body in this sacrament after the consecration, corruptible... Of Christ & # x27 ; s body in summa theologica question 76 sacrament when He is under appearance... Follows, therefore, apparently it is altogether impossible and unreasonable to maintain that there exists one intellect all... Human soul is united to the whole Christ under every part of the dimensive of... Same reason, every other glorified eye can see Him having position (. It follows that elements in the body as its form there of the body of Christ 's is organic... Under the appearance of a body as its form according to the body as its form of... An illusion and misleading incorruptible, not by reason of its summa theologica question 76 intellectual not there, apparently it impossible. Reason of this sacrament shape is united to a body of Christ body.
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summa theologica question 76