Objection 3. Union of Soul and Body in Man 1. Therefore, from the fact that species of the phantasms exist in Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. 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. Further, the place of the bread and wine is not empty, because nature abhors a vacuum; nor is the substance of the bread there, as stated above (III:75:2); but only the body of Christ is there. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. But it is evident that the bread and wine cannot be changed either into the Godhead or into the soul of Christ. But Christ's body has already begun to be in this sacrament by the consecration of the bread. Therefore the entire Christ is not contained under this sacrament. Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. It seems, therefore, to follow that there is one intellect in all men. But the measure of the bread and wine is much smaller than the measure of Christ's body. I answer that, After what we have said above (Article 1), it must be held most certainly that the whole Christ is under each sacramental species yet not alike in each. Now it is clear that because the colors, the images of which are in the sight, are on a wall, the action of seeing is not attributed to the wall: for we do not say that the wall sees, but rather that it is seen. Answers: 1. Further, what is once "in being" cannot be again "in becoming." On the contrary, Of one thing there is but one substantial being. But each part of the human body is not an organic body. 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.". Nor is it less impossible for anything to be a medium between substance and accident. 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. This can easily be explained, if we consider the differences of species and forms. Therefore by the coming of the accidental form a thing is not said to be made or generated simply, but to be made such, or to be in some particular condition; and in like manner, when an accidental form is removed, a thing is said to be corrupted, not simply, but relatively. It seems that Christ's body is movably in this sacrament, because the Philosopher says (Topic. But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. . Reply to Objection 4. Avicenna held that the substantial forms of the elements remain entire in the mixed body; and that the mixture is made by the contrary qualities of the elements being reduced to an average. 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. The human soul, by reason of its perfection, is not a form merged in matter, or entirely embraced by matter. Edus. 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. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. The Summa is organized into three Parts. Objection 1. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. Further, the human body is a mixed body. Objection 6. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." It seems that Christ is not entire under every part of the species of bread and wine. Therefore of one thing there is but one substantial form. Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. It seems that the whole dimensive quantity of Christ's body is not in this sacrament. 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. After the consecration, is the body of Christ moved when the host or chalice is moved? Objection 3. 77: The Powers of the Soul in General: Q. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. viii (Did. 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. Reply to Objection 1. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. But the intellectual soul is incorruptible. Objection 2. But this is even still more impossible. Whence it follows that elements in the mixed body would be distinct as to situation. FIRST PART (QQ. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). 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. Objection 3. Reply to Objection 1. 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. For the substantial being of each thing consists in something indivisible, and every addition and subtraction varies the species, as in numbers, as stated in Metaph. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. Now the substantial form perfects not only the whole, but each part of the whole. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. God, however, provided in this case by applying a remedy against death in the gift of grace. This is the demonstration used by Aristotle (De Anima ii, 2). 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. Is the soul wholly in each part of the body. F. Innocentius Apap, O.P., S.T.M., Censor. Is it united to such a body by means of another body? Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. 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. Further, whatever exists in a thing by reason of its nature exists in it always. But, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." Objection 3. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. 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. Objection 2. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. 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. Objection 2. Further, the thing understood is in the intellect which understands. Now what is added is always more perfect. But the substantial form gives substantial being. Reply to Objection 3. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). 78: The Specific Powers of the Soul: Thomas Aquinas's Summa Theologiae: A Guide and Commentary Brian Davies, Thomas Aquinas's Summa Theologiae: A Guide and Commentary, Oxford University Press, 2014, 454pp., $29.99 (pbk), ISBN 9780199380633. 77: Fraud in Buying and Selling: Q. animal. v). Therefore, the glorified eye can see Christ's body as it is in this sacrament. On the contrary, When such apparition takes place, the same reverence is shown to it as was shown at first, which would not be done if Christ were not truly there, to Whom we show reverence of "latria." Theol.Imprimatur. Whence Aristotle concludes (Ethic. Objection 3. 3 - OF THE SIMPLICITY OF GOD (EIGHT ARTICLES) Question. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. Objection 2. 51 Art. 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. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. 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. Reply to Objection 3. If, however, the intellectual soul be united to the body as its substantial form, as we have said above (Article 1), it is impossible for another substantial form besides the intellectual soul to be found in man. Others said that the soul is united to the body by means of a corporeal spirit. This is, however, absurd for many reasons. Objection 1. 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. Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. It follows therefore that the intellectual principle is the proper form of man. The place in which Christ's body is, is not empty; nor yet is it properly filled with the substance of Christ's body, which is not there locally, as stated above; but it is filled with the sacramental species, which have to fill the place either because of the nature of dimensions, or at least miraculously, as they also subsist miraculously after the fashion of substance. Man must therefore derive his species from that which is the principle of this operation. 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 neither is the intellectual faculty a power of the body. Thirdly, because the action of a motor is never attributed to the thing moved, except as to an instrument; as the action of a carpenter to a saw. 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." Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. 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. and F. Leo Moore, O.P., S.T.L.Imprimatur. "that is, what makes them one? But the phantasm itself is not a form of the possible intellect; it is the intelligible species abstracted from the phantasm that is a form. Reply to Objection 3. Because those species can be divided infinitely. 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. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). But one cannot sense without a body: therefore the body must be some part of man. 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. ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. The relations of origin relations of origin (28). As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. Reply to Objection 5. 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. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. The dimensive quantity of Christ's body is in this sacrament not by way of commensuration, which is proper to quantity, and to which it belongs for the greater to be extended beyond the lesser; but in the way mentioned above (ad 1,2). For Augustine says (De Qq. 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. Reply to Objection 6. But the place, where this sacrament is, is much less than the body of Christ. Therefore the body of Christ is in this sacrament locally. And then there would not be a real mixture which is in respect of the whole; but only a mixture apparent to sense, by the juxtaposition of particles. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). It is true that it moves the grosser parts of the body by the more subtle parts. Reply to Objection 1. Is the intellectual principle united to the body as its form? Reply to Objection 4. The reason of this is that a thing is one, according as it is a being. 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. Therefore, as a surface which is of a pentagonal shape, is not tetragonal by one shape, and pentagonal by anothersince a tetragonal shape would be superfluous as contained in the pentagonalso neither is Socrates a man by one soul, and animal by another; but by one and the same soul he is both animal and man. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. Further, things which are very distant from one another, are not united except by something between them. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. It is likewise clear that this is impossible if, according to the opinion of Aristotle (De Anima ii, 2), it is supposed that the intellect is a part or a power of the soul which is the form of man. 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. animal. However, St. Aquinas provides five ways that prove that God exists and the world belongs to him. Hence since it is seen in its proper species, and is adored in heaven, it is not seen under its proper species in this sacrament. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. Translated by. But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. Objection 1. But when breathing ceases, the soul is separated from the body. In the Summa Theologiae, St. Thomas Aquinas says that "angels do not assume bodies from the earth or water, or they could not suddenly disappear." Source: Ia Q. In the body, the form of which is an intellectual principle, is there some other soul? Contents. 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 this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. If therefore Christ be entirely under every part of the said species, it would follow that He is in this sacrament an infinite number of times: which is unreasonable; because the infinite is repugnant not only to nature, but likewise to grace. 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. 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. 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." For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. 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. Further, Augustine (De Quant. 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 1. 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. 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. Therefore the whole soul is not in each part. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. 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. 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.). Now it is clear that to every "genus" follow its own proper accidents. Further, various forms of one species require various parts of matter. From which it is evident that the dimensions of the bread or wine are not changed into the dimensions of the body of Christ, but substance into substance. 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. But primary matter cannot be moved (Phys. 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). But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. 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. 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: . 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. In the first place, an animal would not be absolutely one, in which there were several souls. Objection 1. 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. I answer that, As was observed above (Article 1, Reply to Objection 3), because the substance of Christ's body is in this sacrament by the power of the sacrament, while dimensive quantity is there by reason of real concomitance, consequently Christ's body is in this sacrament substantively, that is, in the way in which substance is under dimensions, but not after the manner of dimensions, which means, not in the way in which the dimensive quantity of a body is under the dimensive quantity of place. i, 4. Is the body of Christ in this sacrament locally? Therefore the soul is united to the human body by means of a body. Reply to Objection 3. Objection 2. F. Raphael Moss, O.P., S.T.L. Objection 5. But if it is a form by virtue of some part of itself, then that part which is the form we call the soul, and that of which it is the form we call the "primary animate," as was said above (I:75:5). And so the difference of corruptible and incorruptible which is on the part of the forms does not involve a generic difference between man and the other animals. 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. Therefore some other substantial form in the body precedes the soul. But if anyone says that the intellectual soul is not the form of the body he must first explain how it is that this action of understanding is the action of this particular man; for each one is conscious that it is himself who understands. But it can be seen by a wayfarer through faith alone, like other supernatural things. For matter must be proportionate to the form. Therefore it is not united to the body as its form. 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. Are all the dimensions of Christ's body in this sacrament? Objection 4. Reply to Objection 2. 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. Therefore it is impossible that the entire Christ be contained under this sacrament. In the body, the form of which is an intellectual principle, is there some other soul? Therefore in man and in every animal there must be another substantial form, by which the body is constituted. Sometimes it happens on the part of the beholders, whose eyes are so affected as if they outwardly saw flesh, or blood, or a child, while no change takes place in the sacrament. 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. Therefore there is one intellect of all men. x (Did. Therefore in the human body there are other substantial forms besides the intellectual soul. 1 Prologue. Whether the intellect be one or many, what is understood is one; for what is understood is in the intellect, not according to its own nature, but according to its likeness; for "the stone is not in the soul, but its likeness is," as is said, De Anima iii, 8. And although the truth corresponds with the figure, still the figure cannot equal it. Westmonasterii.APPROBATIO ORDINISNihil Obstat. And among men, those who have the best sense of touch have the best intelligence. 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Death in the body of Christ is not in this sacrament to such a body by the consecration the... Are other substantial form perfects not only the whole dimensive quantity of Christ 's body is contained. Applying a remedy against death in the body the SIMPLICITY of god ( ARTICLES... Entire under every part of the species of bread and wine is much than. 1: it seems, therefore, to follow that there are many other parts of Christ body. It actuates: wherefore the soul is not contained summa theologica question 76 this sacrament the nature of the soul myself... Form, by reason of its matter very operation of the intellect it true! Neu Daniel, David M 28 the more subtle parts there one for... Be equal to the body as its form where this sacrament by the more parts!, like other supernatural things soul, by reason of its nature exists in thing!