Now mingling does not result from matter alone; for then we should have mere corruption. 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. Therefore since the bodies of other animals are naturally provided with a covering, for instance, with hair instead of clothes, and hoofs instead of shoes; and are, moreover, naturally provided with arms, as claws, teeth, and horns; it seems that the intellectual soul should not have been united to a body which is imperfect as being deprived of the above means of protection. Objection 4. Therefore He is moved when it is moved. Further, when the cause is removed, the effect is also removed. Objection 3. vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." This is the demonstration used by Aristotle (De Anima ii, 2). But the more subtle is the body, the less has it of matter. But the soul seems to be one chiefly on account of the intellect. 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. Whence it does not follow that a part of an animal is an animal. 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 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.). 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.". 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. 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. On the contrary, According to the Philosopher, Metaph. But whatever fills a place is there locally. Further, it was stated above (Article 1, Reply to Objection 1) that all the other parts of the body, such as the bones, nerves, and the like, are comprised under the name of flesh. Canonicus Surmont, Vicarius Generalis. Although the whole Christ is under each species, yet it is so not without purpose. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. 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. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. 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. Therefore the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. 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. Objection 2. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. Question 76 - OF THE UNION OF BODY AND SOUL (In . We must not consider the diversity of natural things as proceeding from the various logical notions or intentions, which flow from our manner of understanding, because reason can apprehend one and the same thing in various ways. Nor does it matter, as to this particular point, whether there be one intellect or many; because, even if there were but one, it would necessarily be an individual intellect, and the species whereby it understands, an individual species. Is the body of Christ in this sacrament locally? SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). Objection 3. But it was said above (Reply to Objection 2) that Christ's body is compared with this sacrament not by reason of dimensive quantity, but by reason of its substance, as already stated. Some of the powers of the soul are in it according as it exceeds the entire capacity of the body, namely the intellect and the will; whence these powers are not said to be in any part of the 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. 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. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. This power is called the intellect. Is the entire Christ under every part of the species? 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. 1.1 Introduction. And so it seems that Christ is in this sacrament movably. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. 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. Question. Objection 3. 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. Theol.Imprimatur. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. Further, what is once "in being" cannot be again "in becoming." Objection 3. It seems that Christ is not entire under every part of the species of bread and wine. And the higher we advance in the nobility of forms, the more we find that the power of the form excels the elementary matter; as the vegetative soul excels the form of the metal, and the sensitive soul excels the vegetative soul. 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. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. 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. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). 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. "But Christ is in this sacrament," as shown above (III:74:1. Reply to Objection 2. 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. 2 Treatise on the Last End (Questions 1-5) 3 Treatise on Human Acts: Acts Peculiar to Man (Questions 6-21) 4 Treatise on the Passions (Questions 22-48) 5 Treatise on Habits (Questions 49-54) 6 Treatise on Habits in Particular (Questions 55-89) 7 Treatise on Law (Questions 90-108) 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. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. For this reason Aristotle, Metaph. But no dimensive quantity is contained entirely in any whole, and in its every part. Part 1, Question 76 557 power. 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. Reply to Objection 4. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. viii, 5). Now matter subject to dimension is not to be found except in a body. 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. Summa Theologica Theme. If, however, the intellectual soul is united to the body as the substantial form, as we have already said above (Article 1), it is impossible for any accidental disposition to come between the body and the soul, or between any substantial form whatever and its matter. 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. 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. 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.". But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. Reply to Objection 3. But when breathing ceases, the soul is separated from the body. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. 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. But in this sacrament the dimensive quantity of the bread is there after its proper manner, that is, according to commensuration: not so the dimensive quantity of Christ's body, for that is there after the manner of substance, as stated above (Reply to Objection 1). And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. 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. Therefore, it should not be united to a body which is composed of parts belonging to various species. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. Summa theologiae, also spelled Summa theologica, also called the Summa, in Roman Catholicism, a systematic compendium of theology written by Thomas Aquinas between about 1265 and 1273. But Christ's eye beholds Himself as He is in this sacrament. A A . 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. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. Whence we must conclude, that there is no other substantial form in man besides the intellectual soul; and that the soul, as it virtually contains the sensitive and nutritive souls, so does it virtually contain all inferior forms, and itself alone does whatever the imperfect forms do in other things. Objection 6. Yet Christ does not remain in this sacrament for all coming time. For Augustine says (De Qq. i, 4. 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. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. 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. iv). 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. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. But the human soul is an immaterial substance; since it is not composed of matter and form as was shown above (I:75:5). But to be in a place is an accident when compared with the extrinsic container. Therefore, according to the division of matter, there are many souls of one species; while it is quite impossible for many angels to be of one species. In the body, the form of which is an intellectual principle, is there some other soul? Therefore it is impossible that one individual intellectual soul should belong to several individuals. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". 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). I answer that, After what we have said above (Article 1), it must be held most certainly that the whole Christ is under each sacramental species yet not alike in each. "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. As it is in this sacrament, can Christ's body be seen by the eye? Objection 4. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? Objection 1. As has been already stated (III:75:5, after the consecration of the bread into the body of Christ, or of the wine into His blood, the accidents of both remain. 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 Nature and Extent of Sacred Doctrine 2. Hence in no way is Christ's body locally in this sacrament. Therefore, the glorified eye can see Christ's body as it is in this sacrament. It is true that it moves the grosser parts of the body by the more subtle parts. Christ's body is not in this sacrament definitively, because then it would be only on the particular altar where this sacrament is performed: whereas it is in heaven under its own species, and on many other altars under the sacramental species. Objection 5. For this reason, the old natural philosophers, who held that primary matter was some actual beingfor instance, fire or air, or something of that sortmaintained that nothing is generated simply, or corrupted simply; and stated that "every becoming is nothing but an alteration," as we read, Phys. Others said it is united to the body by means of light, which, they say, is a body and of the nature of the fifth essence; so that the vegetative soul would be united to the body by means of the light of the sidereal heaven; the sensible soul, by means of the light of the crystal heaven; and the intellectual soul by means of the light of the empyrean heaven. 77: The Powers of the Soul in General: Q. 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. What are the qualities required in the body of which the intellectual principle is the form? The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. Objection 1. Is the entire Christ under every part of the species? Therefore, if we suppose two men to have several intellects and one sensefor instance, if two men had one eyethere would be several seers, but one sight. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views Aa Aa. 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. ", I answer that, Plato held that there were several souls in one body, distinct even as to organs, to which souls he referred the different vital actions, saying that the nutritive power is in the liver, the concupiscible in the heart, and the power of knowledge in the brain. But this would be impossible if the essence of the sensitive soul were the same as that of the intellectual soul; for an animal is such by its sensitive soul, while a man is a man by the intellectual soul. 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! viii (Did. 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. 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 1. Objection 3. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). Objection 4. And therefore it is manifest that the entire Christ is under every part of the species of the bread, even while the host remains entire, and not merely when it is broken, as some say, giving the example of an image which appears in a mirror, which appears as one in the unbroken mirror, whereas when the mirror is broken, there is an image in each part of the broken mirror: for the comparison is not perfect, because the multiplying of such images results in the broken mirror on account of the various reflections in the various parts of the mirror; but here there is only one consecration, whereby Christ's body is in this sacrament. 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. It would seem that the whole soul is not in each part of the body; for the Philosopher says in De causa motus animalium (De mot. 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