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. 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. Further, when the cause is removed, the effect is also removed. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. Objection 2. 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 the human soul is the highest and noblest of forms. 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. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. Objection 1. Objection 2. But the species of anything is derived from its form. 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). I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. In the Summa Theologiae, St. Thomas Aquinas says that "angels do not assume bodies from the earth or water, or they could not suddenly disappear." Source: Ia Q. The human soul, by reason of its perfection, is not a form merged in matter, or entirely embraced by matter. 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. Reply to Objection 3. Reply to Objection 5. But this is even still more impossible. 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. Theol.Imprimatur. Further, what is once "in being" cannot be again "in becoming." But the dimensive quantity of the bread remains in this sacrament, as is evident to our senses. 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. But "rational," which is the difference constituting man, is taken from the intellectual soul; while he is called "animal" by reason of his having a body animated by a sensitive soul. 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. Objection 4. 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. Although the whole Christ is under each species, yet it is so not without purpose. Not forms, but composites, are classified either generically or specifically. It seems that Christ is not entire under every part of the species of bread and wine. Therefore this principle by which we primarily understand, whether it be called the intellect or the intellectual soul, is the form of the body. 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 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." Animal. Reply to Objection 1. But with things which can of themselves be in a place, like bodies, it is otherwise than with things which cannot of themselves be in a place, such as forms and spiritual substances. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". Westmonasterii.APPROBATIO ORDINISNihil Obstat. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. Objection 2. Now it is clear that the first thing by which the body lives is the soul. Therefore He is moved when it is moved. 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. Therefore it is impossible that one individual intellectual soul should belong to several individuals. 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 2. But that which appears under the likeness of flesh in this sacrament, continues for a long time; indeed, one reads of its being sometimes enclosed, and, by order of many bishops, preserved in a pyx, which it would be wicked to think of Christ under His proper semblance. 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. Consequently the body of Christ fills that place. Therefore it seems that the soul is united to the body by means of a power, which is an accident. 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. In the body is there any other substantial form? Objection 3. Reply to Objection 1. This is heretical; for it would do away with the distinction of rewards and punishments. SUMMA THEOLOGICA. 1-119) Question 1. A A . Fathers of the English Dominican Province. Is it united to such a body by means of another body? Reply to Objection 4. Font. 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. There is also a whole which is divided into logical and essential parts: as a thing defined is divided into the parts of a definition, and a composite into matter and form. But the intellectual soul is incorruptible; whereas the other souls, as the sensitive and the nutritive, are corruptible, as was shown above (I:75:6). Reply to Objection 2. Now man is corruptible like other animals. For we do not say that the wall sees; rather, we say that the wall is seen. 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 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. Therefore there are not many human souls in one species. 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. Further, when the disciple receives knowledge from the master, it cannot be said that the master's knowledge begets knowledge in the disciple, because then also knowledge would be an active form, such as heat is, which is clearly false. It seems that the intellectual principle is not united to the body as its form. ix, 10). But the shape is united to the wax without a body intervening. 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. Wherefore, after the consecration, the whole substance of Christ's body and blood is contained in this sacrament, just as the whole substance of the bread and wine was contained there before the consecration. Therefore, from the fact that species of the phantasms exist in It seems that Christ's body is movably in this sacrament, because the Philosopher says (Topic. 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. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. v). But Christ's body has already begun to be in this sacrament by the consecration of the bread. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. 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. ii, 3) that the embryo is an animal before it is a man. But primary matter cannot be moved (Phys. 4 - THE PERFECTION OF GOD (THREE ARTICLES) 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. Q. We must therefore say either that Socrates understands by virtue of his whole self, as Plato maintained, holding that man is an intellectual soul; or that intelligence is a part of Socrates. 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. Now it is the nature of a body for it to be "quantity having position" (Predic. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. For it would follow that Socrates and Plato are one man; and that they are not distinct from each other, except by something outside the essence of each. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. For it is not an accidental form, but the substantial form of the body. 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. Objection 3. Asked by Bijoy J #1210109. 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). 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. Q.76: The Union of the Soul with the Body: Q. Evang. Objection 2. 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. Reply to Objection 2. Whence it is clear that when the soul is called the act, the soul itself is included; as when we say that heat is the act of what is hot, and light of what is lucid; not as though lucid and light were two separate things, but because a thing is made lucid by the light. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. For corruptible and incorruptible are not of the same substance. 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. . Nevertheless, since the substance of Christ's body is not really deprived of its dimensive quantity and its other accidents, hence it comes that by reason of real concomitance the whole dimensive quantity of Christ's body and all its other accidents are in this sacrament. Therefore the soul is united to the human body by means of a body. Question 76. Objection 3. 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. On the Simplicity of God 4. Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. Text Size. Although the intellectual soul, like an angel, has no matter from which it is produced, yet it is the form of a certain matter; in which it is unlike an angel. 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. Therefore the entire Christ is not contained under this sacrament. 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. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Reply to Objection 2. 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 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. 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. Pagans say that the existence of a powerful God is an illusion and misleading. 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. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. Question. 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. 51 Art. Further, the thing understood is in the intellect which understands. 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. Reply to Objection 3. On the contrary, it is impossible for the same thing to be in motion and at rest, else contradictories would be verified of the same subject. vii, 6). If, however, it be said that God could avoid this, we answer that in the formation of natural things we do not consider what God might do; but what is suitable to the nature of things, as Augustine says (Gen. ad lit. Reply to Objection 2. Therefore there is nothing to prevent some power thereof not being the act of the body, although the soul is essentially the form of the body. Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. v, 1); for a thing is said to move or act, either by virtue of its whole self, for instance, as a physician heals; or by virtue of a part, as a man sees by his eye; or through an accidental quality, as when we say that something that is white builds, because it is accidental to the builder to be white. This argument is based on the nature of a body, arising from dimensive quantity. Reply to Objection 5. As the Philosopher says (Phys. For this reason we observe that there is a greater variety of parts in perfect than in imperfect animals; and in these a greater variety than in plants. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." 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. Now the action of the senses is not performed without a corporeal instrument. 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. 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 substantial form perfects not only the whole, but each part of the whole. Therefore neither is the substance of the intellect the form of a body. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." 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. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? Therefore there is one intellect of all men. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. Objection 1. 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. Therefore the intellect is not united to the body as its form. 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. The place in which Christ's body is, is not empty; nor yet is it properly filled with the substance of Christ's body, which is not there locally, as stated above; but it is filled with the sacramental species, which have to fill the place either because of the nature of dimensions, or at least miraculously, as they also subsist miraculously after the fashion of substance. But the conversion which takes place in this sacrament is terminated directly at the substance of Christ's body, and not at its dimensions; which is evident from the fact that the dimensive quantity of the bread remains after the consecration, while only the substance of the bread passes away. Further, since the form is the principle of the species, one form cannot produce a variety of species. Therefore the breath, which is a subtle body, is the means of union between soul and body. Augustine denies a plurality of souls, that would involve a plurality of species. 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. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. The spiritual soul of a human being is the substantial form of the living man. On the contrary, Augustine says (De Trin. The Nature and Extent of Sacred Doctrine 2. Therefore the other part must be such that it can be moved. 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. viii (Did. But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. 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. 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. Objection 1. What are the qualities required in the body of which the intellectual principle is the form? 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. For the substantial being of each thing consists in something indivisible, and every addition and subtraction varies the species, as in numbers, as stated in Metaph. 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). Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. 1.1 Introduction. Thus the soul is not in a part. 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 each part of the human body is not an organic body. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. 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. Question. 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. 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. Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. Aa Aa. Is the body of Christ in this sacrament locally? 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. Therefore, apparently it is impossible for the entire Christ to be under every part of the species. iii). But no dimensive quantity is contained entirely in any whole, and in its every part. Reply to Objection 1. But this seems unlikely. Hence there is no parallel reason, as is evident from what was said above. Therefore the whole Christ is not contained under each species. 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. Further, the Philosopher says (De Gener. animal. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. But whatever fills a place is there locally. 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. In the first place, an animal would not be absolutely one, in which there were several souls. Reply to Objection 4. The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. 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