Further, the soul is in the body of which it is the act. Therefore, if human souls were multiplied according to the number of bodies, it follows that the bodies being removed, the number of souls would not remain; but from all the souls there would be but a single remainder. 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. But one cannot sense without a body: therefore the body must be some part of man. And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. Therefore, when such apparition occurs, Christ is under the sacrament. It was this argument which seems to have convinced those who held that Christ's body does not remain under this sacrament if it be reserved until the morrow. F. Raphael Moss, O.P., S.T.L. But the shape is united to the wax without a body intervening. vii, 6), against Plato, that if the idea of an animal is distinct from the idea of a biped, then a biped animal is not absolutely one. and F. Leo Moore, O.P., S.T.L.Imprimatur. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. A proof of which is, that on the withdrawal of the soul, no part of the body retains its proper action; although that which retains its species, retains the action of the species. "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. . 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. 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. Therefore the whole soul is not in each part. 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. F. Innocentius Apap, O.P., S.T.M., Censor. Therefore it is not movably in this sacrament. 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. But to be united to matter belongs to the form by reason of its nature; because form is the act of matter, not by an accidental quality, but by its own essence; otherwise matter and form would not make a thing substantially one, but only accidentally one. 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. Further, a body of greater quantity cannot be contained under the measure of a lesser. And since knowledge is begotten according to the assimilation of the knower to the thing known, it follows that the same thing may happen to be known by several knowers; as is apparent in regard to the senses; for several see the same color, according to different likenesses. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. The Commentator held that this union is through the intelligible species, as having a double subject, in the possible intellect, and in the phantasms which are in the corporeal organs. 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. Nor is it less impossible for anything to be a medium between substance and accident. Objection 3. Summa Theologiae FP Q [76] Of The Union Of Body And Soul Summa Theologiae by St. Thomas Aquinas Prologue A [1] A [2] A [3] A [4] A [5] A [6] A [7] A [8] A [1] Whether the intellectual principle is united to the body as its form? 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. ii, 3) that the embryo is an animal before it is a man. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. Nevertheless the substance of Christ's body is not the subject of those dimensions, as was the substance of the bread: and therefore the substance of the bread was there locally by reason of its dimensions, because it was compared with that place through the medium of its own dimensions; but the substance of Christ's body is compared with that place through the medium of foreign dimensions, so that, on the contrary, the proper dimensions of Christ's body are compared with that place through the medium of substance; which is contrary to the notion of a located body. Further, when the cause is removed, the effect is also removed. Reply to Objection 2. Objection 2. The soul communicates that existence in which it subsists to the corporeal matter, out of which and the intellectual soul there results unity of existence; so that the existence of the whole composite is also the existence of the soul. But it can be seen by a wayfarer through faith alone, like other supernatural things. Reply to Objection 3. But both of these consequences are clearly false: because "animal" is predicated of man essentially and not accidentally; and man is not part of the definition of an animal, but the other way about. Nom. Objection 1. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. From this it is clear how false are the opinions of those who maintained the existence of some mediate bodies between the soul and body of man. For every form exists in its proper disposed matter. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." Is the entire Christ under every part of the species? Summa theologiae 1a 75-76 (tr. Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. Further, whatever has per se existence is not united to the body as its form; because a form is that by which a thing exists: so that the very existence of a form does not belong to the form by itself. viii (Did. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. 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. Objection 1. Therefore we must say, in accordance with the Philosopher (De Gener. But Christ's body is at rest in heaven. viii, 5). But to be in a place is an accident when compared with the extrinsic container. But Christ's eye beholds Himself as He is in this sacrament. 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. 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. Of these certain Platonists said that the intellectual soul has an incorruptible body naturally united to it, from which it is never separated, and by means of which it is united to the corruptible body of man. 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. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). If, then, Christ's blood be contained under the species of bread, just as the other parts of the body are contained there, the blood ought not to be consecrated apart, just as no other part of the body is consecrated separately. Number follows division, and therefore so long as quantity remains actually undivided, neither is the substance of any thing several times under its proper dimensions, nor is Christ's body several times under the dimensions of the bread; and consequently not an infinite number of times, but just as many times as it is divided into parts. Is the whole Christ under this sacrament? 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. Objection 1. 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. 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. It seems that Christ's body is in this sacrament as in a place. Therefore He is moved when it is moved. 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. As the Philosopher says (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. 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. 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. 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. 1-119) Question 1. Asked by Bijoy J #1210109. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. 2 (Whether angels . This power is called the intellect. Therefore as matter is apprehended as perfected in its existence, before it is understood as corporeal, and so on; so those accidents which belong to existence are understood to exist before corporeity; and thus dispositions are understood in matter before the form, not as regards all its effects, but as regards the subsequent effect. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. But the intellectual soul is incorruptible. Objection 6. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. Answers: 1. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. And therefore it is not necessary for Christ to be in this sacrament as in a place. But this is even still more impossible. Objection 2. SUMMA THEOLOGICA. 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. Our bodily eye, on account of the sacramental species, is hindered from beholding the body of Christ underlying them, not merely as by way of veil (just as we are hindered from seeing what is covered with any corporeal veil), but also because Christ's body bears a relation to the medium surrounding this sacrament, not through its own accidents, but through the sacramental species. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." 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). 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. The Perfection of God 5. Therefore, from the fact that species of the phantasms exist in Further, the human body is a mixed body. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. Questions 75-89 of the First Part (Prima pars) of St. Thomas's great Summa theologiae constitute what has been traditionally called "The Treatise on Man," or, as Pasnau prefers, "The Treatise on Human Nature." Pasnau discusses these fifteen questions in the twelve chapters, plus Introduction and Epilogue, that make up his book. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. 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. 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. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. But, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. Consequently the body of Christ fills that place. Wherefore matter, once understood as corporeal and measurable, can be understood as distinct in its various parts, and as receptive of different forms according to the further degrees of perfection. It seems that the whole Christ is not contained under both species of this sacrament. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Further, what is susceptible of a more perfect form should itself be more perfect. Further, man moves himself as every animal does. Therefore neither is the intellectual faculty a power of the body. It is likewise clear that this is impossible if, according to the opinion of Aristotle (De Anima ii, 2), it is supposed that the intellect is a part or a power of the soul which is the form of man. Part 1, Question 76 557 power. Now it happens that different things, according to different forms, are likened to the same thing. Reply to Objection 1. Objection 4. In the body, the form of which is an intellectual principle, is there some other soul? For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. 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. Therefore it is impossible for there to be in man another substantial form besides the intellectual soul. 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 manner of being of every thing is determined by what belongs to it of itself, and not according to what is coupled accidentally with it: thus an object is present to the sight, according as it is white, and not according as it is sweet, although the same object may be both white and sweet; hence sweetness is in the sight after the manner of whiteness, and not after that of sweetness. Now the first among all acts is existence. The Summa is organized into three Parts. 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 2. And among men, those who have the best sense of touch have the best intelligence. Reply to Objection 2. Therefore if the form, which is the means of knowledge, is materialthat is, not abstracted from material conditionsits likeness to the nature of a species or genus will be according to the distinction and multiplication of that nature by means of individuating principles; so that knowledge of the nature of a thing in general will be impossible. Reply to Objection 1. 2 - The Existence of God (Three Articles) Question. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! Further, the truth ought to correspond with the figure. 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.". For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. Therefore it is not united to the body as its form. Therefore the body or the blood of Christ is not under those species. Translated by. Is the body of Christ in this sacrament locally? For matter must be proportionate to the form. Text Size. Reply to Objection 1. 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. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. 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. And, as was said already, this is not deception, because it is done "to represent the truth," namely, to show by this miraculous apparition that Christ's body and blood are truly in this sacrament. Therefore the body of Christ is in this sacrament locally. But the substantial form gives substantial being. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). For this reason among animals, man has the best sense of touch. 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. Because, to be in a place definitively or circumscriptively belongs to being in a place. But the intellectual soul is the most perfect of souls. It seems that the soul is united to the animal body by means of a body. 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. For Augustine says (Gen. ad lit. Therefore the breath, which is a subtle body, is the means of union between soul and body. It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. Objection 1. Objection 4. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. 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. And although the truth corresponds with the figure, still the figure cannot equal it. 1 Prologue. Objection 3. 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. 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 5. 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.
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