Objection 1. 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). Canonicus Surmont, Vicarius Generalis. Objection 6. But it is not the same with any other glorified eye, because Christ's eye is under this sacrament, in which no other glorified eye is conformed to it. Now whatever is received into anything must be received according to the condition of the receiver. 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. Reply to Objection 4. 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! 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. [a] Objection 1: It seems that the intellectual principle is not united to the body as its 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. 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. ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." Therefore the species of things would be received individually into my intellect, and also into yours: which is contrary to the nature of the intellect which knows universals. 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 it seems that the soul is united to the body by means of a power, which is an accident. But the virtue of the soul is its power. Objection 1. 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. One knowledge exists in the disciple and another in the master. But the species of anything is derived from its form. The Summa Theologica (or the Summa Theologiae or simply the Summa, written 1265-1274) is the most famous work of Thomas Aquinas (c. 1225-1274) although it was never finished. F. Raphael Moss, O.P., S.T.L. Further, since Christ's is an organic body, it has parts determinately distant. Reply to Objection 2. And first we should consider the natureof human beings [QQ75-89], then second For Augustine says (De Qq. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. 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. It seems that the intellectual principle is not united to the body as its form. Objection 1. Therefore the entire Christ is not contained under this sacrament. Now the action of the senses is not performed without a corporeal instrument. Thus Aristotle argues, Metaph. Fathers of the English Dominican Province. Further, it is impossible for two dimensive quantities to be together, even though one be separate from its subject, and the other in a natural body, as is clear from the Philosopher (Metaph. Evang. 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. Question 76. Reply to Objection 4. But the second kind of totality, which depends on logical and essential perfection, properly and essentially belongs to forms: and likewise the virtual totality, because a form is the principle of operation. 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. Now all the other senses are based on the sense of touch. Therefore neither is the substance of the intellect the form of a body. For it involves nothing unreasonable that the same movable thing be moved by several motors; and still less if it be moved according to its various parts. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. Therefore it is not properly united to a corruptible body. Objection 1. 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. Question 76. But the soul is a substantial form; and therefore it must be the form and the act, not only of the whole, but also of each part. 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. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. It would seem that the intellectual soul is improperly united to such a body. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. Therefore, apparently it is impossible for the entire Christ to be under every part of the species. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. 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 the angels see the body of Christ as it is in this sacrament, for even the devils are found to pay reverence thereto, and to fear it. Therefore it exists only in an organic body. 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. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. But all men are of one species. But the phantasm itself is not a form of the possible intellect; it is the intelligible species abstracted from the phantasm that is a form. Objection 2. Therefore, on the withdrawal of the soul, as we do not speak of an animal or a man unless equivocally, as we speak of a painted animal or a stone animal; so is it with the hand, the eye, the flesh and bones, as the Philosopher says (De Anima ii, 1). In the body, the form of which is an intellectual principle, is there some other soul? Pagans say that the existence of a powerful God is an illusion and misleading. Nom. Reply to Objection 2. Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. 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). The reason is because since matter is in potentiality to all manner of acts in a certain order, what is absolutely first among the acts must be understood as being first in matter. Objection 3. In the body is there any other substantial form? Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. On the contrary, Of one thing there is but one substantial being. 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. animal. and F. Leo Moore, O.P., S.T.L.Imprimatur. But this is even still more impossible. Therefore the soul is to the body as a form of matter. Neither, therefore, if this sacrament be reserved until morning, will Christ's body be there; and so it is not immovably in this sacrament. 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. 76. Question 76 - OF THE UNION OF BODY AND SOUL (In . But the part which moves is the soul. 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. 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. Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. Now it is the nature of a body for it to be "quantity having position" (Predic. For we observe that the species and forms of things differ from one another, as the perfect and imperfect; as in the order of things, the animate are more perfect than the inanimate, and animals more perfect than plants, and man than brute animals; and in each of these genera there are various degrees. But the place, where this sacrament is, is much less than the body of Christ. 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. Thus the soul is not in a part. 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. 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. This can easily be explained, if we consider the differences of species and forms. 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. i, 4. Therefore the whole soul is not in each part. In the same way several intellects understand one object understood. But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. Consequently, it seems that Christ's body is not there in any way. And so the substance of Christ's body or blood is under this sacrament by the power of the sacrament, but not the dimensions of Christ's body or blood. Reply to Objection 5. For it is not in each part of the body, with regard to each of its powers; but with regard to sight, it is in the eye; and with regard to hearing, it is in the ear; and so forth. 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. For since the Godhead never set aside the assumed body, wherever the body of Christ is, there, of necessity, must the Godhead be; and therefore it is necessary for the Godhead to be in this sacrament concomitantly with His body. And so the difference of corruptible and incorruptible which is on the part of the forms does not involve a generic difference between man and the other animals. An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. 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. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. Now the accidents of Christ's body are in this sacrament by means of the substance; so that the accidents of Christ's body have no immediate relationship either to this sacrament or to adjacent bodies; consequently they do not act on the medium so as to be seen by any corporeal eye. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. But the intellectual soul is incorruptible. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. 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. 1-119) Question 1. Objection 1. 1.2 Treatise on Sacred Doctrine (Question 1) 1.3 Treatise on the One God (Questions 2-26) 1.4 Treatise on the Trinity (Questions 27-43) 1.5 Treatise on the Creation (Questions 44-46) 1.6 Treatise on the Distinction of Things in General (Question 47) 1.7 Treatise on the Distinction of Good and Evil (Questions 48-49) Reply to Objection 1. Further, since the form is the principle of the species, one form cannot produce a variety of species. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. 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. Further, if my intellect is distinct from your intellect, my intellect is an individual, and so is yours; for individuals are things which differ in number but agree in one species. Reply to Objection 2. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. Objection 2. vi, 1). Further, what is spiritual is connected with what is corporeal by virtual contact. But when flesh or a child appears, the sacramental species cease to be present. 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. Therefore in man and in every animal there must be another substantial form, by which the body is constituted. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Reply to Objection 1. This power is called the intellect. 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. Are all the dimensions of Christ's body in this sacrament? Further, Augustine (De Quant. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). Objection 2. Therefore the breath, which is a subtle body, is the means of union between soul and body. ], then the whole whiteness is in each part one object understood without a corporeal instrument a powerful is. Be nobler than another ; which is the nature of a power, is... Part of a body s body in this sacrament. `` to be `` having..., is much less than the body of Christ in the body as form! To individuals one object understood of matter the natureof human beings [ QQ75-89 ], then second for says... Composed of a soul and body which belongs to the whole whiteness is in each part of a.... 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