For it is not an accidental form, but the substantial form of the body. Reply to Objection 3. Everything has unity in the same way that it has being; consequently we must judge of the multiplicity of a thing as we judge of its being. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. Whence Aristotle concludes (Ethic. Objection 1. Objection 4. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Are all the dimensions of Christ's body in this sacrament? Further, the soul is in the body of which it is the act. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) Since, then, the substance of Christ's body is present on the altar by the power of this sacrament, while its dimensive quantity is there concomitantly and as it were accidentally, therefore the dimensive quantity of Christ's body is in this sacrament, not according to its proper manner (namely, that the whole is in the whole, and the individual parts in individual parts), but after the manner of substance, whose nature is for the whole to be in the whole, and the whole in every part. Reply to Objection 4. Reply to Objection 3. 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. 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. This argument is based on the nature of a body, arising from dimensive quantity. 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." Further, since the form is the principle of the species, one form cannot produce a variety of species. 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. 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. Therefore, the glorified eye can see Christ's body as it is in this sacrament. Reply to Objection 4. 3 - OF THE SIMPLICITY OF GOD (EIGHT ARTICLES) Question. Reply to Objection 3. But one cannot sense without a body: therefore the body must be some part of man. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. In the body is there any other substantial form? This is not the case with other non-subsistent forms. 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. The spiritual soul of a human being is the substantial form of the living man. On the contrary, When such apparition takes place, the same reverence is shown to it as was shown at first, which would not be done if Christ were not truly there, to Whom we show reverence of "latria." The Nature and Extent of Sacred Doctrine 2. 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. The soul does not move the body by its essence, as the form of the body, but by the motive power, the act of which presupposes the body to be already actualized by the soul: so that the soul by its motive power is the part which moves; and the animate body is the part moved. Further, Augustine (De Quant. 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. 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. Hence since it is seen in its proper species, and is adored in heaven, it is not seen under its proper species in this sacrament. 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. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. Objection 5. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. 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. 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. Reply to Objection 1. 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. This power is called the intellect. 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. 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. Now whatever is received into anything must be received according to the condition of the receiver. F. Innocentius Apap, O.P., S.T.M., Censor. Reply to Objection 1. 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. 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. Therefore also the soul is thus united to the body. Reply to Objection 1. Therefore the intellect is not united to the body as its form. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. Further, the Philosopher says (De Gener. Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. 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.". 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). Reply to Objection 5. 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. 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. 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. For the same essential form makes man an actual being, a body, a living being, an animal, and a man. 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. And in this way, since Christ has unfailing and incorruptible being, He ceases to be under this sacrament, not because He ceases to be, nor yet by local movement of His own, as is clear from what has been said, but only by the fact that the sacramental species cease to exist. 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. 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 by the coming of the accidental form a thing is not said to be made or generated simply, but to be made such, or to be in some particular condition; and in like manner, when an accidental form is removed, a thing is said to be corrupted, not simply, but relatively. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". Theol.Imprimatur. 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. Further, what is susceptible of a more perfect form should itself be more perfect. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. Not forms, but composites, are classified either generically or specifically. Whence it does not follow that a part of an animal is an animal. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. Animal. 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. 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. 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. The Philosopher is speaking there of the motive power of the soul. But fire and air are bodies. Now what is added is always more perfect. But the glorified eye cannot be hindered by anything from seeing bodies as they are. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. 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. 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. Now man is corruptible like other animals. 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. Objection 1. It discusses topics central to Christian morality, ethics, law, and the life of Christ, providing philosophical and theological solutions to common arguments and questions surrounding the Christian faith. One knowledge exists in the disciple and another in the master. 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. Therefore of necessity by the same form a thing is animal and man; otherwise man would not really be the thing which is an animal, so that animal can be essentially predicated of man. For every form exists in its proper disposed matter. Now the substantial form perfects not only the whole, but each part of the whole. Objection 3. "that is, what makes them one? 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. The Summa Theologi of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright 2017 by Kevin Knight Nihil Obstat. 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. 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. Reply to Objection 2. It would seem that the intellectual soul is improperly united to such a body. Because those species can be divided infinitely. Objection 3. Is the body of Christ in this sacrament locally? Objection 2. vii 2), difference is derived from the form. 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. Yet Christ does not remain in this sacrament for all coming time. 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. Westmonasterii.APPROBATIO ORDINISNihil Obstat. The opinion of Plato might be maintained if, as he held, the soul was supposed to be united to the body, not as its form, but as its motor. Further, what is once "in being" cannot be again "in becoming." 1.1 Introduction. 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.". Objection 2. for a determinate distance of the individual parts from each other is of the very nature of an organic body, as that of eye from eye, and eye from ear. Therefore this principle by which we primarily understand, whether it be called the intellect or the intellectual soul, is the form of the body. Reply to Objection 4. Reply to Objection 2. Objection 3. Therefore neither is the intellectual faculty a power of the body. By the power of the sacrament the dimensive quantity of Christ's body is not in this sacrament; for, by the power of the sacrament that is present in this sacrament, whereat the conversion is terminated. But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. Nor is it less impossible for anything to be a medium between substance and accident. 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. Objection 2. This is the demonstration used by Aristotle (De Anima ii, 2). 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). So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. 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. Man must therefore derive his species from that which is the principle of this operation. Is the entire Christ under every part of the species? Therefore Christ's body is in this sacrament locally. 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. Summary of question number right from the first part of the second part. Therefore the other part must be such that it can be moved. And if to this we add that to understand, which is the act of the intellect, is not affected by any organ other than the intellect itself; it will further follow that there is but one agent and one action: that is to say that all men are but one "understander," and have but one act of understanding, in regard, that is, of one intelligible object. For an immaterial substance is not multiplied in number within one species. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. Objection 1. Reply to Objection 5. 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). 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. For Augustine says (Gen. ad lit. Reply to Objection 1. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. Therefore, for the same reason, every other glorified eye can see Him. Therefore the soul is not in each part of the body. Therefore He is moved when it is moved. 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. Reply to Objection 2. 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. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." Therefore since, as we have said, the intellectual soul contains virtually what belongs to the sensitive soul, and something more, reason can consider separately what belongs to the power of the sensitive soul, as something imperfect and material. But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. But the intellectual soul is the most perfect of souls. 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) . Reply to Objection 4. 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. Reply to Objection 2. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. animal. 78: The Specific Powers of the Soul: Pagans say that the existence of a powerful God is an illusion and misleading. Further, the truth ought to correspond with the figure. v, 1), since it is a being only potentially; indeed everything that is moved is a body. I answer that, As stated above (Article 1), any part of Christ is in this sacrament in two ways: in one way, by the power of the sacrament; in another, from real concomitance. But that it is not outside the superficies of the sacrament, nor on any other part of the altar, is due not to its being there definitively or circumscriptively, but to its being there by consecration and conversion of the bread and wine, as stated above (Article 1; 15, 2, sqq.). Objection 1. 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. 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. For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. Objection 2. 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 3. 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. 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. 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