Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. A A . For this reason among animals, man has the best sense of touch. So when we say that Socrates or Plato understands, it is clear that this is not attributed to him accidentally; since it is ascribed to him as man, which is predicated of him essentially. Therefore the entire Christ is not contained under this sacrament. 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: . Reply to Objection 2. Now this would not be the case if the various principles of the soul's operations were essentially different, and distributed in the various parts of the body. Theol.Imprimatur. In the same way neither is it moved of itself according to the being which it has in this sacrament, by any other change whatever, as for instance, that it ceases to be under this sacrament: because whatever possesses unfailing existence of itself, cannot be the principle of failing; but when something else fails, then it ceases to be in it; just as God, Whose existence is unfailing and immortal, ceases to be in some corruptible creature because such corruptible creature ceases to exist. Objection 2. Further, various forms of one species require various parts of matter. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. 1-119) Question 1. But it is evident that the bread and wine cannot be changed either into the Godhead or into the soul of Christ. Objection 3. Therefore Christ's body is not in this sacrament as in a place. Therefore, it should not be united to a body which is composed of parts belonging to various species. 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. 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. 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) . But Christ's eye beholds Himself as He is in this sacrament. But the substantial form gives substantial being. Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. Reply to Objection 3. 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. 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. For we observe that the species and forms of things differ from one another, as the perfect and imperfect; as in the order of things, the animate are more perfect than the inanimate, and animals more perfect than plants, and man than brute animals; and in each of these genera there are various degrees. If, therefore, the whole soul be in each part of the body, it follows that all the powers of the soul are in each part of the body; thus the sight will be in the ear, and hearing in the eye, and this is absurd. Now all the other senses are based on the sense of touch. For we do not say that the wall sees; rather, we say that the wall is seen. 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. Therefore the intellectual principle is the form of man. Further, the human body is a mixed body. 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. On the contrary, Augustine says (De Trin. Now all this is fictious and ridiculous: for light is not a body; and the fifth essence does not enter materially into the composition of a mixed body (since it is unchangeable), but only virtually: and lastly, because the soul is immediately united to the body as the form to matter. The same is to be said of the sensitive soul in brute animals, and of the nutritive soul in plants, and universally of all more perfect forms with regard to the imperfect. 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. 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. Now the human soul is the highest and noblest of forms. "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. Reply to Objection 3. Objection 1. Asked by Bijoy J #1210109. It follows therefore that the intellectual principle is the proper form of man. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. 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. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. 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. In the body, the form of which is an intellectual principle, is there some other soul? 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. Therefore it exists only in an organic body. 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 the whole soul is not in each part. 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. But Christ's body is at rest in heaven. Therefore it is not united to the body as its form. Nor does it matter that sometimes Christ's entire body is not seen there, but part of His flesh, or else that it is not seen in youthful guise, but in the semblance of a child, because it lies within the power of a glorified body for it to be seen by a non-glorified eye either entirely or in part, and under its own semblance or in strange guise, as will be said later (Supplement:85:2-3). Summa theologiae 1a 75-76 (tr. This is the demonstration used by Aristotle (De Anima ii, 2). 1.2 Treatise on Sacred Doctrine (Question 1) 1.3 Treatise on the One God (Questions 2-26) 1.4 Treatise on the Trinity (Questions 27-43) 1.5 Treatise on the Creation (Questions 44-46) 1.6 Treatise on the Distinction of Things in General (Question 47) 1.7 Treatise on the Distinction of Good and Evil (Questions 48-49) Now whatever is received into anything must be received according to the condition of the receiver. Thirdly, it is in keeping with its effect, in which sense it was stated above (III:74:1) that "the body is offered for the salvation of the body, and the blood for the salvation of the soul.". Reply to Objection 1. But inasmuch as the soul is the form of the body, it has not an existence apart from the existence of the body, but by its own existence is united to the body immediately. SUMMA THEOLOGICA. 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. 1 First Part. 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. Reply to Objection 5. 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." 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. The Nature and Extent of Sacred Doctrine 2. However, St. Aquinas provides five ways that prove that God exists and the world belongs to him. It seems that the whole Christ is not contained under this sacrament, because Christ begins to be in this sacrament by conversion of the bread and wine. viii (Did. But primary matter cannot be moved (Phys. Reply to Objection 5. Reply to Objection 2. Therefore some other substantial form in the body precedes the soul. 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.". 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. 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. He proves this from the fact that "man and the sun generate man from matter." 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. 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. Objection 2. 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. 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. But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. Therefore the intellect is not united to the body as its form. This answer does not seem sufficient; because before sin the human body was immortal not by nature, but by a gift of Divine grace; otherwise its immortality would not be forfeited through sin, as neither was the immortality of the devil. Therefore Christ's body is in this sacrament locally. 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. Therefore we must say, in accordance with the Philosopher (De Gener. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). vii, 2), that the genus is taken from the matter, and difference from the form. Although the whole Christ is under each species, yet it is so not without purpose. For this reason Aristotle, Metaph. The same can be clearly shown from the nature of the human species. Therefore, the glorified eye can see Christ's body as it is in this sacrament. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. F. Innocentius Apap, O.P., S.T.M., Censor. And this body of an equable temperament has a dignity of its own by reason of its being remote from contraries, thereby resembling in a way a heavenly body. I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. Reply to Objection 4. This is not the case with other non-subsistent forms. viii (Did. Reply to Objection 2. Is the entire Christ under each species of the sacrament? But a form which requires variety in the parts, such as a soul, and specially the soul of perfect animals, is not equally related to the whole and the parts: hence it is not divided accidentally when the whole is divided. An icon used to represent a menu that can be toggled by interacting with this icon. 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. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. Objection 1. And therefore it is not necessary for Christ to be in this sacrament as in a place. As appears from what has been already said (Article 4), the more perfect form virtually contains whatever belongs to the inferior forms; therefore while remaining one and the same, it perfects matter according to the various degrees of perfection. This is clear if, as Plato maintained, man is the intellect itself. Further, whatever receptive power is an act of a body, receives a form materially and individually; for what is received must be received according to the condition of the receiver. Therefore the soul should be united to a most subtle body, to fire, for instance, and not to a mixed body, still less to a terrestrial body. . Consequently, it seems that Christ's body is not there in any way. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). Reply to Objection 1. It seems that Christ is not entire under every part of the species of bread and wine. We must observe, however, that since the soul requires variety of parts, its relation to the whole is not the same as its relation to the parts; for to the whole it is compared primarily and essentially, as to its proper and proportionate perfectible; but to the parts, secondarily, inasmuch as they are ordained to the whole. So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. 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. It is true that it moves the grosser parts of the body by the more subtle parts. Moreover it is perceived differently by different intellects. Accordingly, when our Lord said (John 6:56): "My flesh is meat indeed," there the word flesh is put for the entire body, because according to human custom it seems to be more adapted for eating, as men commonly are fed on the flesh of animals, but not on the bones or the like. 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. But no dimensive quantity is contained entirely in any whole, and in its every part. Edus. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. If, therefore, my intellect is distinct from yours, what is understood by me must be distinct from what is understood by you; and consequently it will be reckoned as something individual, and be only potentially something understood; so that the common intention will have to be abstracted from both; since from things diverse something intelligible common to them may be abstracted. 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. Summa Theologica Theme. Objection 5. Pagans say that the existence of a powerful God is an illusion and misleading. Westmonasterii.APPROBATIO ORDINISNihil Obstat. And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." Now it is clear that to every "genus" follow its own proper accidents. 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. 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). Reply to Objection 1. Objection 1. Further, what is once "in being" cannot be again "in becoming." Therefore it is not movably in this sacrament. 77: The Powers of the Soul in General: Q. 4 - THE PERFECTION OF GOD (THREE ARTICLES) 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 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.". 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. 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. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. Therefore neither is the intellectual faculty a power of the body. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Instead of all these, man has by nature his reason and his hands, which are "the organs of organs" (De Anima iii), since by their means man can make for himself instruments of an infinite variety, and for any number of purposes. For the nature of each thing is shown by its operation. i, 4. But in Christ, being in Himself and being under the sacrament are not the same thing, because when we say that He is under this sacrament, we express a kind of relationship to this sacrament. Animal. 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. Consequently, the dimensive quantity of Christ's body is not there. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). 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. 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. 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. Christ's own bodily eye sees Himself existing under the sacrament, yet it cannot see the way in which it exists under the sacrament, because that belongs to the intellect. 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