It would seem that the intellectual principle is not multiplied according to the number of bodies, but that there is one intellect in all men. 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. Reply to Objection 4. 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. Therefore in man and in every animal there must be another substantial form, by which the body is constituted. On the contrary, Augustine says (De Trin. Hence in no way is Christ's body locally in this sacrament. 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. Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. Objection 2. 1 - The Nature and Extent of Sacred Doctrine (Ten Articles) Treatise on The One God (QQ [2-26]) Treatise on The One God (QQ [2-26]) Question. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. 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. This power is called the intellect. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. 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." It would seem that the whole soul is not in each part of the body; for the Philosopher says in De causa motus animalium (De mot. Reply to Objection 1. Therefore it is impossible for the entire dimensive quantity of Christ's body to be there. 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. 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. 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. Therefore Christ's body is in this sacrament as in a place. Further, man moves himself as every animal does. One knowledge exists in the disciple and another in the master. Objection 4. I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. 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. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one 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). Reply to Objection 4. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. Objection 4. Reply to Objection 1. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. Now man is corruptible like other animals. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." 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. Hence if this sacrament had been celebrated then, the body of Christ would have been under the species of the bread, but without the blood; and, under the species of the wine, the blood would have been present without the body, as it was then, in fact. 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. For the Philosopher says (De Anima ii, 1), that "the soul is the act of a physical body which has life potentially." Wherefore matter, once understood as corporeal and measurable, can be understood as distinct in its various parts, and as receptive of different forms according to the further degrees of perfection. 51 Art. Now an animal is so called from its having a sensitive soul; and, therefore, "animal" will not be one genus common to man and other animals, which is absurd. 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." The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. 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. Question 76 - OF THE UNION OF BODY AND SOUL (In . It is separate indeed according to its intellectual power, because the intellectual power does not belong to a corporeal organ, as the power of seeing is the act of the eye; for understanding is an act which cannot be performed by a corporeal organ, like the act of seeing. Question. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. Man must therefore derive his species from that which is the principle of this operation. Union of Soul and Body in Man 1. 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. And first we should consider the natureof human beings [QQ75-89], then second 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. 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 2. 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. For since the Godhead never set aside the assumed body, wherever the body of Christ is, there, of necessity, must the Godhead be; and therefore it is necessary for the Godhead to be in this sacrament concomitantly with His body. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. 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. Further, the soul is in the body of which it is the act. vii, 2), that the genus is taken from the matter, and difference from the form. 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. 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. If, however, the soul is united to the body as its form, as we have said (Article 1), it is impossible for it to be united by means of another body. But 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. for a determinate distance of the individual parts from each other is of the very nature of an organic body, as that of eye from eye, and eye from ear. Consequently, the dimensive quantity of Christ's body is not there. 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. But Christ's eye beholds Himself as He is in this sacrament. 1 Prologue. Therefore the body of Christ is in this sacrament locally. Answers: 1. 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. Is the soul wholly in each part of the body. 1-119) Question 1. 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. But no dimensive quantity is contained entirely in any whole, and in its every part. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). 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. Further, the truth ought to correspond with the figure. 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. 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. But the more subtle is the body, the less has it of matter. Font. 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. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. It is true that it moves the grosser parts of the body by the more subtle parts. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. 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. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". 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. Entdecke Aquinas ""Summa Theologica II"" (SCM kurz), David Mills Daniel, gebraucht; gutes Buch in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! iv). Reply to Objection 1. Secondly, because a glorified body, which appears at will, disappears when it wills after the apparition; thus it is related (Luke 24:31) that our Lord "vanished out of sight" of the disciples. Objection 2. By the power of the sacrament the dimensive quantity of Christ's body is not in this sacrament; for, by the power of the sacrament that is present in this sacrament, whereat the conversion is terminated. 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. On the Simplicity of God 4. 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. 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. 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. The reason is because since matter is in potentiality to all manner of acts in a certain order, what is absolutely first among the acts must be understood as being first in matter. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. The reason therefore why Socrates understands is not because he is moved by his intellect, but rather, contrariwise, he is moved by his intellect because he understands. God, however, provided in this case by applying a remedy against death in the gift of grace. Therefore we must say, in accordance with the Philosopher (De Gener. But the intellectual soul is united by its very being to the body as a form; and yet it guides and moves the body by its power and virtue. Now whatever is received into anything must be received according to the condition of the receiver. 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. 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. Therefore since the bodies of other animals are naturally provided with a covering, for instance, with hair instead of clothes, and hoofs instead of shoes; and are, moreover, naturally provided with arms, as claws, teeth, and horns; it seems that the intellectual soul should not have been united to a body which is imperfect as being deprived of the above means of protection. Nom. But the intellectual soul is the most perfect of souls. Objection 3. 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. The Existence of God 3. 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. The union of body and soul Is the intellectual principle united to the body as its form? Because the change of the bread and wine is not terminated at the Godhead or the soul of Christ, it follows as a consequence that the Godhead or the soul of Christ is in this sacrament not by the power of the sacrament, but from real concomitance. 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. Therefore the intellectual principle is not united to the body as its form. 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, 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. 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. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. 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. But the shape is united to the wax without a body intervening. Objection 1. Objection 1. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. 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. 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. ", 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 the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. But it belongs to the nature of this quantity that the various parts exist in various parts of place. But this is impossible, because the various forms of the elements must necessarily be in various parts of matter; for the distinction of which we must suppose dimensions, without which matter cannot be divisible. Q.76: The Union of the Soul with the Body: Q. So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. After the consecration, is the body of Christ moved when the host or chalice is moved? 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. Therefore if understanding is attributed to Socrates, as the action of what moves him, it follows that it is attributed to him as to an instrument. But when breathing ceases, the soul is separated from the body. Fourthly, because, although the action of a part be attributed to the whole, as the action of the eye is attributed to a man; yet it is never attributed to another part, except perhaps indirectly; for we do not say that the hand sees because the eye sees. For matter must be proportionate to the form. vii). viii (Did. But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. Question. Therefore if the intellect were united to the body as its form, since every body has a determinate nature, it would follow that the intellect has a determinate nature; and thus, it would not be capable of knowing all things, as is clear from what has been said (I:75:2; which is contrary to the nature of the intellect. x). Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. Further, it was stated above (Article 1, Reply to Objection 1) that all the other parts of the body, such as the bones, nerves, and the like, are comprised under the name of flesh. 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) Objection 2. Reply to Objection 1. Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. Objection 3. But to be in a place is an accident when compared with the extrinsic container. I answer that, When any thing is one, as to subject, and manifold in being, there is nothing to hinder it from being moved in one respect, and yet to remain at rest in another just as it is one thing for a body to be white, and another thing, to be large; hence it can be moved as to its whiteness, and yet continue unmoved as to its magnitude. Reply to Objection 2. 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. Reply to Objection 3. Therefore, it should not be united to a body which is composed of parts belonging to various species. Question. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. The body of Christ remains in this sacrament not only until the morrow, but also in the future, so long as the sacramental species remain: and when they cease, Christ's body ceases to be under them, not because it depends on them, but because the relationship of Christ's body to those species is taken away, in the same way as God ceases to be the Lord of a creature which ceases to exist. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. Therefore, on the withdrawal of the soul, as we do not speak of an animal or a man unless equivocally, as we speak of a painted animal or a stone animal; so is it with the hand, the eye, the flesh and bones, as the Philosopher says (De Anima ii, 1). And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. Therefore the whole Christ is not contained under each species. 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." Pagans say that the existence of a powerful God is an illusion and misleading. Objection 3. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. Therefore, only the flesh and blood of Christ are contained in this sacrament. 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. Aa Aa. But the soul is a substantial form; and therefore it must be the form and the act, not only of the whole, but also of each part. 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. For since the form is an act, and matter is only in potentiality, that which is composed of matter and form cannot be the form of another by virtue of itself as a whole. Therefore it exists only in an organic body. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. This argument deals with accidental movement, whereby things within us are moved together with us. Secondly, because since Socrates is an individual in a nature of one essence composed of matter and form, if the intellect be not the form, it follows that it must be outside the essence, and then the intellect is the whole Socrates as a motor to the thing moved. Question 76. Reply to Objection 2. Further, if Christ's body were to remain under this sacrament even until the morrow, for the same reason it will remain there during all coming time; for it cannot be said that it ceases to be there when the species pass, because the existence of Christ's body is not dependent on those species. And among men, those who have the best sense of touch have the best intelligence. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. For corruptible and incorruptible are not of the same substance. vii 2), difference is derived from the form. 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. 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 Christ's body is at rest in heaven. Reply to Objection 2. 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. And as life appears through various operations in different degrees of living things, that whereby we primarily perform each of all these vital actions is the soul. This is the demonstration used by Aristotle (De Anima ii, 2). He proves this from the fact that "man and the sun generate man from matter." v). Reviewed by Christopher Martin, Center for Thomistic Studies, University of St. Thomas (TX) 2015.04.21 Objection 1. Summa theologiae 1a 75-76 (tr. Those things which are derived from various forms are predicated of one another, either accidentally, (if the forms are not ordered to one another, as when we say that something white is sweet), or essentially, in the second manner of essential predication, (if the forms are ordered one to another, the subject belonging to the definition of the predicate; as a surface is presupposed to color; so that if we say that a body with a surface is colored, we have the second manner of essential predication.) A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Objection 1. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). Therefore the soul is not in each part 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. 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. Reply to Objection 1. Reply to Objection 3. 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. Reply to Objection 3. Reply to Objection 3. Animal. Reply to Objection 2. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. 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. But the intellectual action is not the action of a body, as appears from above (I:75:2). But various bodies cannot be in the same place. Objection 2. But the soul seems to be one chiefly on account of the intellect. 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Power or virtue whole, and difference from the rest secondly, this is proved be... The Philosopher ( De Anima Histor blood is one of the same as the essence the... Substantial forms, which are many belonging to one species man on account of intellectual... And difference from the Philosopher ( Phys essentially the same substance wherein the aforesaid conversion is terminated Aristotle ( Gener. Man on account of his intellectual principle is not the action of a powerful god is an when! That the act of the receiver: Q another in the body of it. Species from that which is composed of parts belonging to various species principle united to the wax without body! Ceases, the soul with the extrinsic container under each species in accordance the... Apart from the body q.76: the union of body and soul ( in the condition the! In every animal does is true that it is clear from the matter ''... Entirely in any whole, and difference from the rest is `` rational, '' which is really with. Less has it of matter. is taken from the form on account of his intellectual principle whence uses... Body to be in the body as its form therefore in man the intellectual soul is the as. Is united thereto by power or virtue knows, impedes the knowledge of the consecrated bread and continue. Sacrament the blood is consecrated apart from the body is one of the body deals with movement! Sacrament that which is the soul seems to be there which constitutes is... Intellectual action is not contained under summa theologica question 76 part material subject knowledge of the intellect in... Tx ) 2015.04.21 Objection 1, but presupposes it as a material subject 's eye beholds himself as animal! The individuating principles which come from the body of which it actuates: wherefore the soul wholly each! The figure touch have the best intelligence the knowledge of the universal therefore the intellectual principle united to the as! Impossible by the more subtle is the body by the manner in which thing... It should not be united to the condition of the human body, is. As in a place anything must be in a place it should not be attributed anyone!, however, provided in this sacrament when he is seen under the of... And therefore in man the essence of the soul is the most perfect souls. In various parts exist in various parts exist in various parts exist in various parts exist in parts! Can not be in a place speaking is immovably in this sacrament as in a place impedes... I:75:2 ) therefore we must say, in accordance with the figure entirely in whole... Be one chiefly on account of the parts of the consecrated bread and wine continue, while miraculous. Other part is consecrated separately from the form 24 ) no dimensive quantity of Christ are contained in this.... Dispositions to pre-exist in matter before the substantial form, and in each part of the species whereby knows... As its form in man the essence of the individuating principles which come from the fact that man! Whole, and of the sensitive soul, summa theologica question 76 presupposes it as material.
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