summa theologica question 76

On the contrary, As long as a thing remains the same, it cannot at the same time be seen by the same eye under diverse species. Therefore the entire Christ is not contained under this sacrament. Moreover it is perceived differently by different intellects. 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. And therefore it is not necessary for Christ to be in this sacrament as in a place. 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. Consequently, the dimensive quantity of Christ's body is not there. 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. But with regard to the intellectual part, he seems to leave it in doubt whether it be "only logically" distinct from the other parts of the soul, "or also locally.". Reply to Objection 1. Objection 3. 1-119) Question 1. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. 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. 76: Malediction: Q. "But Christ is in this sacrament," as shown above (III:74:1. Reply to Objection 3. 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. Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. 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. The Summa is organized into three Parts. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. Therefore the breath, which is a subtle body, is the means of union between soul and body. 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.". Reply to Objection 2. 51 Art. F. Innocentius Apap, O.P., S.T.M., Censor. 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. 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. Objection 4. 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. 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. But it is impossible that a soul, one in species, should belong to animals of different species. SUMMA THEOLOGICA. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. F. Raphael Moss, O.P., S.T.L. Therefore that form which gives matter only the first degree of perfection is the most imperfect; while that form which gives the first, second, and third degree, and so on, is the most perfect: and yet it inheres to matter immediately. 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. Reply to Objection 3. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. 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. 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. 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. Consequently, it remains to be said, that, while the dimensions remain the same as before, there is a miraculous change wrought in the other accidents, such as shape, color, and the rest, so that flesh, or blood, or a child, is seen. First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. And since the conversion of the substance of the bread is terminated at the substance of the body of Christ, and since according to the manner of substance the body of Christ is properly and directly in this sacrament; such distance of parts is indeed in Christ's true body, which, however, is not compared to this sacrament according to such distance, but according to the manner of its substance, as stated above (Article 1, Reply to Objection 3). This is, however, absurd for many reasons. A A . FIRST PART (QQ. Objection 2. I answer that, Since the form is not for the matter, but rather the matter for the form, we must gather from the form the reason why the matter is such as it is; and not conversely. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. 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). We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. 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) . Hence in no way is Christ's body locally in this sacrament. 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. Therefore the body or the blood of Christ is not under those species. 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. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. Further, if it be said that the sensitive soul in man is incorruptible; on the contrary, "corruptible and incorruptible differ generically," says the Philosopher, Metaph. For Augustine says (De Qq. For the body of Christ is indeed present under the species of bread by the power of the sacrament, while the blood is there from real concomitance, as stated above (Article 1, Reply to Objection 1) in regard to the soul and Godhead of Christ; and under the species of wine the blood is present by the power of the sacrament, and His body by real concomitance, as is also His soul and Godhead: because now Christ's blood is not separated from His body, as it was at the time of His Passion and death. 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. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. 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. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. 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. It is true that it moves the grosser parts of the body by the more subtle parts. According to this being, then, Christ is not moved locally of Himself, but only accidentally, because Christ is not in this sacrament as in a place, as stated above (Article 5). 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. 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. Question 76. Reply to Objection 1. Aa Aa. 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. ii, 1) that the relation of a part of the soul to a part of the body, such as the sight to the pupil of the eye, is the same as the relation of the soul to the whole body of an animal. 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. 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. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. Is the entire Christ under every part of the species? 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. And first we should consider the natureof human beings [QQ75-89], then second But primary matter cannot be moved (Phys. 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. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. Answers: 1. This can be made clear by three different reasons. If, therefore, man were 'living' by one form, the vegetative soul, and 'animal' by another form, the sensitive soul, and "man" by another form, the intellectual soul, it would follow that man is not absolutely one. But the proper totality of substance is contained indifferently in a small or large quantity; as the whole nature of air in a great or small amount of air, and the whole nature of a man in a big or small individual. 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. Objection 3. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. 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 is impossible for the entire dimensive quantity of Christ's body to be there. 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. 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. In like manner, the soul is said to be the "act of a body," etc., because by the soul it is a body, and is organic, and has life potentially. The principal work of St. Thomas Aquinas, the Summa Theologica is divided into three parts and is designed to instruct both beginners and experts in all matters of Christian Truth. Edus. 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. Objection 1. But it is the act of an organic body. 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. 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. 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. And to this mode can be reduced what we say of Christ, being moved accidentally, according to the existence which He has in this sacrament, in which He is not present as in a place. Objection 3. Objection 1. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. i). 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. Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. It follows therefore that the intellectual principle is the proper form of man. 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). 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. This is the demonstration used by Aristotle (De Anima ii, 2). Therefore it seems that the soul is united to the body by means of a power, which is an accident. It is against these that Cyril says (Ep. Fathers of the English Dominican Province. Further, all the powers of the soul are rooted in the essence of the soul. 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. 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." 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. Objection 1. Translated by. Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. 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. 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. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. 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. 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. Reply to Objection 3. Therefore we must say, in accordance with the Philosopher (De Gener. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. Question. 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 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. 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: . Q. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. 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 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. Reply to Objection 1. An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. But when such apparitions occur, it is evident that Christ is not present under His own species, because the entire Christ is contained in this sacrament, and He remains entire under the form in which He ascended to heaven: yet what appears miraculously in this sacrament is sometimes seen as a small particle of flesh, or at times as a small child. But the intellectual soul is the most perfect of souls. Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. 4 - THE PERFECTION OF GOD (THREE ARTICLES) Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." The First Part addresses God, gradually working its way through God's creation and the angels to man. Power, which is a subtle body, both because it is impossible any... Are numerically one soul to maintain that there exists one intellect for all men perfect of.... 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