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. 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. But if the species be abstracted from the conditions of individual matter, there will be a likeness of the nature without those things which make it distinct and multiplied; thus there will be knowledge of the universal. Objection 6. And therefore it is not necessary for Christ to be in this sacrament as in a place. Now what is added is always more perfect. iv). 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. 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! But the more subtle is the body, the less has it of matter. I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. On the contrary, According to the Philosopher, Metaph. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. . 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. 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. In the first place, an animal would not be absolutely one, in which there were several souls. A body is not necessary to the intellectual soul by reason of its intellectual operation considered as such; but on account of the sensitive power, which requires an organ of equable temperament. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. For this sacrament is ordained for the salvation of the faithful, not by virtue of the species, but by virtue of what is contained under the species, because the species were there even before the consecration, from which comes the power of this sacrament. 1 Prologue. Objection 3. Reply to Objection 1. Therefore, only the flesh and blood of Christ are contained in this sacrament. But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. Yet the first act is said to be in potentiality to the second act, which is operation; for such a potentiality "does not reject"that is, does not excludethe soul. 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. 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. Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. It would seem that the intellectual soul is improperly united to such a body. Asked by Bijoy J #1210109. For that whereby primarily anything acts is a form of the thing to which the act is to be attributed: for instance, that whereby a body is primarily healed is health, and that whereby the soul knows primarily is knowledge; hence health is a form of the body, and knowledge is a form of the soul. But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. Nom. Objection 3. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. 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. Therefore also the soul is thus united to the body. 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. Objection 1. Objection 2. But the measure of the bread and wine is much smaller than the measure of Christ's body. Further, the Philosopher says, Metaph. Objection 4. How it is caused will be shown later on (I:117:1). 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. 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: . Reply to Objection 3. Therefore we must presuppose accidents to be in matter before the substantial form; and therefore before the soul, since the soul is a substantial form. 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. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. . 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. Therefore Christ's body is in this sacrament as in a place. Reply to Objection 4. Reply to Objection 1. This is not the case with other non-subsistent forms. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. 2 (Whether angels . 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. 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. For since a whole consists of parts, a form of the whole which does not give existence to each of the parts of the body, is a form consisting in composition and order, such as the form of a house; and such a form is accidental. i, 4. 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. Objection 1. 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. Pagans say that the existence of a powerful God is an illusion and misleading. Reply to Objection 2. And (De Anima ii, 3) he compares the various souls to the species of figures, one of which contains another; as a pentagon contains and exceeds a tetragon. For it is not in each part of the body, with regard to each of its powers; but with regard to sight, it is in the eye; and with regard to hearing, it is in the ear; and so forth. i). This is, however, absurd for many reasons. 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." Objection 3. F. Raphael Moss, O.P., S.T.L. Not forms, but composites, are classified either generically or specifically. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. This power is called the intellect. Evang. But the shape is united to the wax without a body intervening. It follows therefore that the intellectual principle is the proper form of man. For this reason Aristotle, Metaph. 1-119) Question 1. Reply to Objection 1. Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. But it is the act of an organic body. F. Raphael Moss, O.P., S.T.L. 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. 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. The spiritual soul of a human being is the substantial form of the living man. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". Reply to Objection 4. 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. Therefore this principle by which we primarily understand, whether it be called the intellect or the intellectual soul, is the form of the body. But all men are of one species. Is the body of Christ in this sacrament locally? 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. 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. Now it happens that different things, according to different forms, are likened to the same thing. Some, however, tried to maintain that the intellect is united to the body as its motor; and hence that the intellect and body form one thing so that the act of the intellect could be attributed to the whole. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. Reply to Objection 1. 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. The Nature and Extent of Sacred Doctrine 2. Is the entire Christ under every part of the species? Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. Fathers of the English Dominican Province. 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. and F. Leo Moore, O.P., S.T.L.Imprimatur. 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. 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. 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. vii, 6). Pasnau) Question On Soul Considered in Its Own Right Having considered spiritual and also corporeal creatures, we should now consider human beings, who are composed of a spiritual andcorporeal nature. 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. If, however, Socrates be a whole composed of a union of the intellect with whatever else belongs to Socrates, and still the intellect be united to those other things only as a motor, it follows that Socrates is not one absolutely, and consequently neither a being absolutely, for a thing is a being according as it is one. Objection 1. 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. Objection 3. Therefore, if we suppose two men to have several intellects and one sensefor instance, if two men had one eyethere would be several seers, but one sight. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). Canonicus Surmont, Vicarius Generalis. Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. Reply to Objection 1. The union of body and soul Is the intellectual principle united to the body as its form? But it was said above (Reply to Objection 2) that Christ's body is compared with this sacrament not by reason of dimensive quantity, but by reason of its substance, as already stated. vii 2), difference is derived from the form. "The human mind may perceive truth only through thinking, as is clear from Augustine." - Thomas Aquinas, Summa Theologica Summa Theologica is an extensive five-volume masterpiece about the. 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. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). And among men, those who have the best sense of touch have the best intelligence. And not even the angelic intellect of its own natural power is capable of beholding it; consequently the devils cannot by their intellect perceive Christ in this sacrament, except through faith, to which they do not pay willing assent; yet they are convinced of it from the evidence of signs, according to James 2:19: "The devils believe, and tremble.". 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. Answers: 1. 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. Objection 2. 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). vii, 2), that the genus is taken from the matter, and difference from the form. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). For although it is essentially the same form which gives matter the various degrees of perfection, as we have said (Reply to Objection 1), yet it is considered as different when brought under the observation of reason. 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. Therefore we answer otherwise by observing that in matter two conditions are to be found; one which is chosen in order that the matter be suitable to the form; the other which follows by force of the first disposition. Further, since Christ's is an organic body, it has parts determinately distant. For the nature of each thing is shown by its operation. But dispositions to a form are accidents. viii, 5). And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. For the relation of phantasms to the intellect is like the relation of colors to the sense of sight, as he says De Anima iii, 5,7. 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. 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. Reply to Objection 5. 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. Further, all the powers of the soul are rooted in the essence of 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. 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. It seems that the whole Christ is not contained under both species of this sacrament. On the contrary, The gloss on 1 Corinthians 11:25, commenting on the word "Chalice," says that "under each species," namely, of the bread and wine, "the same is received"; and thus it seems that Christ is entire under each species. F. Innocentius Apap, O.P., S.T.M., Censor. But Christ's body seems to be definitively in this sacrament, because it is so present where the species of the bread and wine are, that it is nowhere else upon the altar: likewise it seems to be there circumscriptively, because it is so contained under the species of the consecrated host, that it neither exceeds it nor is exceeded by it. Reply to Objection 3. 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. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. Objection 2. 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. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. 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. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. 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. And as a light body remains light, when removed from its proper place, retaining meanwhile an aptitude and an inclination for its proper place; so the human soul retains its proper existence when separated from the body, having an aptitude and a natural inclination to be united to the body. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. For Augustine says (De Qq. But one cannot sense without a body: therefore the body must be some part of man. Canonicus Surmont, Vicarius Generalis. Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. 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 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. Objection 2. It is true that it moves the grosser parts of the body by the more subtle parts. But nature never fails in necessary things: therefore the intellectual soul had to be endowed not only with the power of understanding, but also with the power of feeling. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. 76. But primary matter cannot be moved (Phys. 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. Likewise it is evident that it is not in this sacrament circumscriptively, because it is not there according to the commensuration of its own quantity, as stated above. 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.". 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. 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. 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. 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. "that is, what makes them one? 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. ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. The human soul, by reason of its perfection, is not a form merged in matter, or entirely embraced by matter. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. Reply to Objection 3. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. A A . But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. 75 - Of Man Who is Composed of a Spiritual and a Corporeal Substance: And in the First Place, Concerning What Belongs to the Essence of the Soul (Seven Articles) . The union of soul and body ceases at the cessation of breath, not because this is the means of union, but because of the removal of that disposition by which the body is disposed for such a union. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. Objection 2. 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