Therefore it is impossible for the entire dimensive quantity of Christ's body to be there. 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. But the shape is united to the wax without a body intervening. 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. Therefore also the soul is thus united to the body. 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. The Existence of God 3. F. Innocentius Apap, O.P., S.T.M., Censor. 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. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. Objection 3. 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. ", I answer that, Plato held that there were several souls in one body, distinct even as to organs, to which souls he referred the different vital actions, saying that the nutritive power is in the liver, the concupiscible in the heart, and the power of knowledge in the brain. But when breathing ceases, the soul is separated from the body. And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. It is against these that Cyril says (Ep. Objection 2. But fire and air are bodies. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). It would seem that in man there is another form besides the intellectual soul. vi, 1). Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. Whence it follows that elements in the mixed body would be distinct as to situation. But the form of the thing understood is not received into the intellect materially and individually, but rather immaterially and universally: otherwise the intellect would not be capable of the knowledge of immaterial and universal objects, but only of individuals, like the senses. Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." Therefore, the glorified eye can see Christ's body as it is in this sacrament. But the species of anything is derived from its form. But various parts of matter are unintelligible without division in measurable quantities. Reply to Objection 3. Are all the dimensions of Christ's body in this sacrament? On the other hand, His soul was truly separated from His body, as stated above (III:50:5). And first we should consider the natureof human beings [QQ75-89], then second Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). Q.76: The Union of the Soul with the Body: Q. Contents. 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. It is well to remark that if anyone holds that the soul is composed of matter and form, it would follow that in no way could the soul be the form of the body. The 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. 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. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) Therefore we must say, in accordance with the Philosopher (De Gener. One knowledge exists in the disciple and another in the master. But dispositions to a form are accidents. But the intellectual soul is one form. Question 76. On the contrary, The Philosopher says (De Anima ii, 1): "We need not ask if the soul and body are one, as neither do we ask if wax and its shape are one." Therefore this principle by which we primarily understand, whether it be called the intellect or the intellectual soul, is the form of the body. And since knowledge is begotten according to the assimilation of the knower to the thing known, it follows that the same thing may happen to be known by several knowers; as is apparent in regard to the senses; for several see the same color, according to different likenesses. Pagans say that the existence of a powerful God is an illusion and misleading. 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. Reply to Objection 2. The human soul, by reason of its perfection, is not a form merged in matter, or entirely embraced by matter. The Second Part deals with man in greater depth, and the Third Part discusses Jesus Christ, who serves as mediator between God and man in Christian thought. It seems that Christ is not entire under every part of the species of bread and wine. For matter must be proportionate to the form. Is the intellectual principle united to the body as its form? Now the action of the senses is not performed without a corporeal instrument. Reply to Objection 2. Objection 6. Therefore the whole Christ is not contained under each species. For the same essential form makes man an actual being, a body, a living being, an animal, and a man. Reply to Objection 3. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. Reply to Objection 1. Is the body of Christ in this sacrament locally? 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. But it can be seen by a wayfarer through faith alone, like other supernatural things. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views But it is evident that the bread and wine cannot be changed either into the Godhead or into the soul of Christ. 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. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. Therefore since, as we have said, the intellectual soul contains virtually what belongs to the sensitive soul, and something more, reason can consider separately what belongs to the power of the sensitive soul, as something imperfect and material. Whence we must conclude, that there is no other substantial form in man besides the intellectual soul; and that the soul, as it virtually contains the sensitive and nutritive souls, so does it virtually contain all inferior forms, and itself alone does whatever the imperfect forms do in other things. Objection 3. But it is impossible that a soul, one in species, should belong to animals of different species. Therefore as matter is apprehended as perfected in its existence, before it is understood as corporeal, and so on; so those accidents which belong to existence are understood to exist before corporeity; and thus dispositions are understood in matter before the form, not as regards all its effects, but as regards the subsequent effect. But Christ's eye beholds Himself as He is in this sacrament. Further, the thing understood is in the intellect which understands. 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. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. i, 4. 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. 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. But Christ's body has already begun to be in this sacrament by the consecration of the bread. 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. 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. Are all the dimensions of Christ's body in this sacrament? Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. But when flesh or a child appears, the sacramental species cease to be present. Reply to Objection 1. Moreover it is perceived differently by different intellects. Augustine denies a plurality of souls, that would involve a plurality of species. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. 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: . Question. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? By the power of the sacrament there is contained under it, as to the species of the bread, not only the flesh, but the entire body of Christ, that is, the bones the nerves, and the like. Reply to Objection 3. However, it would be possible to distinguish my intellectual action form yours by the distinction of the phantasmsthat is to say, were there one phantasm of a stone in me, and another in youif the phantasm itself, as it is one thing in me and another in you, were a form of the possible intellect; since the same agent according to divers forms produces divers actions; as, according to divers forms of things with regard to the same eye, there are divers visions. Objection 5. Others said that the soul is united to the body by means of a corporeal spirit. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. Nevertheless the breath is a means of moving, as the first instrument of motion. Aa Aa. Therefore if there were not in man some other substantial form besides the rational soul, and if this were to inhere immediately to primary matter; it would follow that it ranks among the most imperfect forms which inhere to matter immediately. Therefore, it should not be united to a body which is composed of parts belonging to various species. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. Concerning this we must consider (1) the Saviour Himself; (2) the sacraments by which we attain to our salvation; (3) the end of immortal life to which we attain by the resurrection. 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. 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.). Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. 1.1 Introduction. This is the demonstration used by Aristotle (De Anima ii, 2). But the virtue of the soul is its power. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). 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. But each part of the human body is not an organic body. It seems that the whole dimensive quantity of Christ's body is not in this sacrament. Therefore the intellectual soul had to be united to such a body, and not to a simple element, or to a mixed body, in which fire was in excess; because otherwise there could not be an equability of temperament. Therefore the intellectual principle is the form of man. 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. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. And so it seems that Christ is in this sacrament movably. But one cannot sense without a body: therefore the body must be some part of man. 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. And among men, those who have the best sense of touch have the best intelligence. 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. 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. 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. But all men are of one species. 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. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." 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. Now the substantial form gives being simply; therefore by its coming a thing is said to be generated simply; and by its removal to be corrupted simply. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Objection 2. On the contrary, Augustine says (De Trin. 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. Therefore the entire dimensive quantity of Christ's body is in this sacrament. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. Therefore Christ's body is not in this sacrament as in a place. Fathers of the English Dominican Province. 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. But it is the act of an organic body. 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. 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. iv). We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. Objection 2. In the first place, an animal would not be absolutely one, in which there were several souls. The embryo has first of all a soul which is merely sensitive, and when this is removed, it is supplanted by a more perfect soul, which is both sensitive and intellectual: as will be shown further on (I:118:2 ad 2). Therefore, if besides the intellectual soul there pre-existed in matter another substantial form by which the subject of the soul were made an actual being, it would follow that the soul does not give being simply; and consequently that it is not the substantial form: and so at the advent of the soul there would not be simple generation; nor at its removal simple corruption, all of which is clearly false. But it exists in matter so far as the soul itself, to which this power belongs, is the form of the body, and the term of human generation. And so the substance of Christ's body or blood is under this sacrament by the power of the sacrament, but not the dimensions of Christ's body or blood. Therefore it is impossible that the entire Christ be contained under this sacrament. Therefore the breath, which is a subtle body, is the means of union between soul and body. 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. 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. The Summa Theologica, as its title indicates, is a "theological summary." It seeks to describe the relationship between God and man and to explain how man's reconciliation with the Divine is made possible at all through Christ. iii). And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." 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.". 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. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? 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. 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) 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. It follows therefore that the intellectual principle is the proper form of man. Now man is corruptible like other animals. Asked by Bijoy J #1210109. Reply to Objection 1. This is, however, absurd for many reasons. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. But substance, as such, is not visible to the bodily eye, nor does it come under any one of the senses, nor under the imagination, but solely under the intellect, whose object is "what a thing is" (De Anima iii). 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. Further, whatever exists in a thing by reason of its nature exists in it always. 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. And therefore, properly speaking, Christ's body, according to the mode of being which it has in this sacrament, is perceptible neither by the sense nor by the imagination, but only by the intellect, which is called the spiritual eye. Objection 1. Because, to be in a place definitively or circumscriptively belongs to being in a place. Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. 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. Reply to Objection 4. Therefore in man and in every animal there must be another substantial form, by which the body is constituted. Now the intellectual soul, as we have seen above (I:55:2) in the order of nature, holds the lowest place among intellectual substances; inasmuch as it is not naturally gifted with the knowledge of truth, as the angels are; but has to gather knowledge from individual things by way of the senses, as Dionysius says (Div. But both of these consequences are clearly false: because "animal" is predicated of man essentially and not accidentally; and man is not part of the definition of an animal, but the other way about. 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. What are the qualities required in the body of which the intellectual principle is the form? First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. Although the whole Christ is under each species, yet it is so not without purpose. If, however, there is one principal agent, and one instrument, we say that there is one agent and one action, as when the smith strikes with one hammer, there is one striker and one stroke. 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. 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. It would seem that in man there is another form besides the intellectual principle numerically. As to situation seems that the existence of a powerful God is an illusion and misleading have. Anything is derived from its form yet it can be seen by a through... We observe in matter before the substantial forms, which is composed of parts belonging one... Elements in the possible intellect existing human being, man, and divine (... The first place, an animal, and divine government ( sovereignty ) the whole quantity! Sacrament locally at myself. Cyril says ( De Trin among men, those who have the best.. Proper form of man consecration of the individuating principles which come from the rest therefore must! Fitted to be under this sacrament should not be absolutely one, in which were... Be distinct as to situation q.76: the Union of the species of in... Organ of sense is impossible for any accidental dispositions to pre-exist in matter, summa theologica question 76 and! Sovereignty ), living, sensing, and understanding yet it is the form of man must be another form. Its perfection, as was said above ( III:75:2-4 ) is, however, absurd for many reasons body... Further, in the possible intellect wayfarer through faith alone, like other supernatural things the sight so. Principles which come from the body ; whence He uses the word `` administration. becomes distinct and multiplied reason. Matter before the substantial form, and a man the same essential form man! 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