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. Are all the dimensions of Christ's body in this sacrament? If, then, Christ's blood be contained under the species of bread, just as the other parts of the body are contained there, the blood ought not to be consecrated apart, just as no other part of the body is consecrated separately. Objection 2. But each part of the human body is not an organic body. Others said it is united to the body by means of light, which, they say, is a body and of the nature of the fifth essence; so that the vegetative soul would be united to the body by means of the light of the sidereal heaven; the sensible soul, by means of the light of the crystal heaven; and the intellectual soul by means of the light of the empyrean heaven. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. FIRST PART (QQ. Further, the Philosopher says (De Gener. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." iii). But it sometimes happens that such apparition comes about not merely by a change wrought in the beholders, but by an appearance which really exists outwardly. 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. Therefore, from the fact that the species of phantasms are in the possible intellect, it does not follow that Socrates, in whom are the phantasms, understands, but that he or his phantasms are understood. Reply to Objection 5. 76: Malediction: Q. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) Therefore the breath, which is a subtle body, is the means of union between soul and body. "But Christ is in this sacrament," as shown above (III:74:1. Part 1, Question 76 557 power. Reply to Objection 5. 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. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. Objection 3. Objection 3. F. Raphael Moss, O.P., S.T.L. 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. Further, Augustine (De Quant. But the soul is the substantial form of man. Now all the other senses are based on the sense of touch. Q. Concerning the first, a double consideration occurs: the first, about the mystery of the Incarnation itself, whereby God was made man for our salvation; the second . Objection 3. Reply to Objection 1. The same is to be said of totality of power: since the whiteness which is in the whole surface moves the sight more than the whiteness which is in a small part thereof. But the 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. 4 - THE PERFECTION OF GOD (THREE ARTICLES) 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. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Pars Secunda-Secundae (Part 2-2) Table of contents: Part 2-2: Faith: . Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. But since the soul is united to the body as its form, it must necessarily be in the whole body, and in each part thereof. Therefore it is impossible for there to be in man another substantial form besides the intellectual soul. 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. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. Q.76: The Union of the Soul with the Body: Q. 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. How it is caused will be shown later on (I:117:1). It seems, therefore, that the same individual knowledge which is in the master is communicated to the disciple; which cannot be, unless there is one intellect in both. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. 78: Usury, or Interest on Money Lent: 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. For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. 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. Objection 2. Therefore it is impossible for the entire dimensive quantity of Christ's body to be there. 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) And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. SUMMA THEOLOGICA. viii (Did. Objection 5. Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. Edus. Objection 1. But the substantial form gives substantial being. 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. But this could not be so, if Christ were entire under every part of the species; for every part would have to be under every other part, and so where one part would be, there another part would be. And therefore had this sacrament been celebrated during those three days when He was dead, the soul of Christ would not have been there, neither by the power of the sacrament, nor from real concomitance. 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. Objection 3. Objection 3. 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). Hence it remains that Christ's body is not in this sacrament as in a place, but after the manner of substance, that is to say, in that way in which substance is contained by dimensions; because the substance of Christ's body succeeds the substance of bread in this sacrament: hence as the substance of bread was not locally under its dimensions, but after the manner of substance, so neither is the substance of Christ's body. Reply to Objection 2. Therefore there is but one intellect in all men. And if to this we add that to understand, which is the act of the intellect, is not affected by any organ other than the intellect itself; it will further follow that there is but one agent and one action: that is to say that all men are but one "understander," and have but one act of understanding, in regard, that is, of one intelligible object. But, according to the opinion of Plato, the thing understood exists outside the soul in the same condition as those under which it is understood; for he supposed that the natures of things exist separate from matter. Now it is clear that the intellectual soul, by virtue of its very being, is united to the body as its form; yet, after the dissolution of the body, the intellectual soul retains its own being. 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. 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. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. 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. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. Whence it does not follow that a part of an animal is an animal. 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: . 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. Objection 1. Edus. But Christ's body has already begun to be in this sacrament by the consecration of the bread. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. 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. 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. 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." Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. 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. By the power of the sacrament, there is under the species of this sacrament that into which the pre-existing substance of the bread and wine is changed, as expressed by the words of the form, which are effective in this as in the other sacraments; for instance, by the words: "This is My body," or, "This is My blood." 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. 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. Objection 4. Objection 3. 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. Reply to Objection 4. Is the entire Christ under every part of the species? Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. And thus it is clear that as the dimensions remain, which are the foundation of the other accidents, as we shall see later on (III:77:2, the body of Christ truly remains in this sacrament. It is against these that Cyril says (Ep. This is the case with every form which, if considered as an act, is very distant from matter, which is a being only in potentiality. 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. 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. viii (Did. And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." vii, 6). Summa theologiae, also spelled Summa theologica, also called the Summa, in Roman Catholicism, a systematic compendium of theology written by Thomas Aquinas between about 1265 and 1273. Canonicus Surmont, Vicarius Generalis. "that is, what makes them one? Objection 2. Therefore it is not movably in this sacrament. 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. Further, what is susceptible of a more perfect form should itself be more perfect. Therefore, for the same reason, every other glorified eye can see Him. vi, 1). Therefore neither is the substance of the intellect the form of a body. Which opinion is rejected by Aristotle (De Anima ii, 2), with regard to those parts of the soul which use corporeal organs; for this reason, that in those animals which continue to live when they have been divided in each part are observed the operations of the soul, as sense and appetite. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. Objection 3. Reply to Objection 4. Objection 3. It seems that Christ is not entire under every part of the species of bread and wine. Wherefore the unity of a thing composed of matter and form, is by virtue of the form itself, which by reason of its very nature is united to matter as its act. 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. 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. x). The way in which Christ is in this sacrament Is the whole Christ under this sacrament? But various parts of matter are unintelligible without division in measurable quantities. But with things which can of themselves be in a place, like bodies, it is otherwise than with things which cannot of themselves be in a place, such as forms and spiritual substances. Therefore the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. Therefore the whole soul is not in each part. Question 76. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Question. F. Raphael Moss, O.P., S.T.L. Now the form, through itself, makes a thing to be actual since it is itself essentially an act; nor does it give existence by means of something else. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. Therefore there is one intellect of all men. 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. Now matter subject to dimension is not to be found except in a body. 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. Is the entire Christ under each species of the sacrament? A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. On the contrary, It is said in the book De Ecclesiasticis Dogmatibus xv: "Nor do we say that there are two souls in one man, as James and other Syrians write; one, animal, by which the body is animated, and which is mingled with the blood; the other, spiritual, which obeys the reason; but we say that it is one and the same soul in man, that both gives life to the body by being united to it, and orders itself by its own reasoning. Objection 1. Further, things which are very distant from one another, are not united except by something between them. It is true that it moves the grosser parts of the body by the more subtle parts. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. 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. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. Therefore the entire Christ is not contained under this sacrament. Therefore the intellectual principle is the form of man. Reply to Objection 4. v, 1); for a thing is said to move or act, either by virtue of its whole self, for instance, as a physician heals; or by virtue of a part, as a man sees by his eye; or through an accidental quality, as when we say that something that is white builds, because it is accidental to the builder to be white. On the contrary, According to the Philosopher, Metaph. Now whatever is received into anything must be received according to the condition of the receiver. Reply to Objection 3. 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. Reply to Objection 3. Therefore Christ's body is not in this sacrament as in a place. On the contrary, Accident is posterior to substance, both in the order of time and in the order of reason, as the Philosopher says, Metaph. 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. 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. Further, man moves himself as every animal does. 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. Reply to 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. Therefore the species of things would be received individually into my intellect, and also into yours: which is contrary to the nature of the intellect which knows universals. 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. 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. Objection 3. Is the intellectual principle united to the body as its form? Now the substantial form perfects not only the whole, but each part of the whole. vii 2), difference is derived from the form. 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. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? Aa Aa. 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. On the contrary, Augustine says (De Trin. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. 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. Now it is clear that no matter how the intellect is united or coupled to this or that man, the intellect has the precedence of all the other things which appertain to man; for the sensitive powers obey the intellect, and are at its service. Because, to be in a place definitively or circumscriptively belongs to being in a place. But the body has a substantial form by which it is a body. Is it united to such a body by means of another body? Objection 4. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. Answers: 1. 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. Reply to Objection 1. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. 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." One part of the body is said to be nobler than another, on account of the various powers, of which the parts of the body are the organs. 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. 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. 2 - The Existence of God (Three Articles) Question. Reply to Objection 4. Asked by Bijoy J #1210109. 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. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! 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.". 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. 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. One knowledge exists in the disciple and another in the master. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. Since, then, the substance of Christ's body is present on the altar by the power of this sacrament, while its dimensive quantity is there concomitantly and as it were accidentally, therefore the dimensive quantity of Christ's body is in this sacrament, not according to its proper manner (namely, that the whole is in the whole, and the individual parts in individual parts), but after the manner of substance, whose nature is for the whole to be in the whole, and the whole in every part. 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