For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. 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. The reason therefore why Socrates understands is not because he is moved by his intellect, but rather, contrariwise, he is moved by his intellect because he understands. 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. Objection 1. He proves this from the fact that "man and the sun generate man from matter." For nothing is absolutely one except by one form, by which a thing has existence: because a thing has from the same source both existence and unity; and therefore things which are denominated by various forms are not absolutely one; as, for instance, "a white man." Q.76: The Union of the Soul with the Body: Q. v). 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). Therefore the body of Christ is in this sacrament locally. Further, since the form is the principle of the species, one form cannot produce a variety of species. 1-119) Question 1. 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) . Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. Reply to Objection 3. Objection 2. 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 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. It seems, therefore, to follow that there is one intellect in all men. But the soul is the substantial form of man. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. Two dimensive quantities cannot naturally be in the same subject at the same time, so that each be there according to the proper manner of dimensive quantity. viii (Did. ix, 10). I answer that, If the soul, according to the Platonists, were united to the body merely as a motor, it would be right to say that some other bodies must intervene between the soul and body of man, or any animal whatever; for a motor naturally moves what is distant from it by means of something nearer. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). SUMMA THEOLOGICA. But the virtue of the soul is its power. It is against these that Cyril says (Ep. Now the intellectual soul, as we have seen above (I:55:2) in the order of nature, holds the lowest place among intellectual substances; inasmuch as it is not naturally gifted with the knowledge of truth, as the angels are; but has to gather knowledge from individual things by way of the senses, as Dionysius says (Div. 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. Reply to Objection 3. Part 1, Question 76 557 power. Reply to Objection 1. 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. Therefore, for the same reason, every other glorified eye can see Him. Therefore the whole soul is not in each part. Consequently, the dimensive quantity of Christ's body is not there. 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. Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. 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. Consequently the body of Christ fills that place. "that is, what makes them one? The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. Objection 4. Summa theologiae 1a 75-76 (tr. iv). For the same essential form makes man an actual being, a body, a living being, an animal, and a man. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? And thus it is clear that as the dimensions remain, which are the foundation of the other accidents, as we shall see later on (III:77:2, the body of Christ truly remains in this sacrament. Secondly, because since Socrates is an individual in a nature of one essence composed of matter and form, if the intellect be not the form, it follows that it must be outside the essence, and then the intellect is the whole Socrates as a motor to the thing moved. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. Further, power and action have the same subject; for the same subject is what can, and does, act. Reply to Objection 4. For the Philosopher says (De Anima ii, 1), that "the soul is the act of a physical body which has life potentially." 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. 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. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Pars Secunda-Secundae (Part 2-2) Table of contents: Part 2-2: Faith: . 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. Reply to Objection 1. Question 76. 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. Now the action of the senses is not performed without a corporeal instrument. Question. For an immaterial substance is not multiplied in number within one species. For matter must be proportionate to the form. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. 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. It seems that the body of Christ, as it is in this sacrament, can be seen by the eye, at least by a glorified one. The Philosopher is speaking there of the motive power of the soul. 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. On the contrary, The gloss on 1 Corinthians 11:25, commenting on the word "Chalice," says that "under each species," namely, of the bread and wine, "the same is received"; and thus it seems that Christ is entire under each species. Objection 3. "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. Therefore Christ's body is in this sacrament locally. 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. This argument is based on the nature of a body, arising from dimensive quantity. Further, Christ is in this sacrament, forasmuch as it is ordained to the refection of the faithful, which consists in food and drink, as stated above (III:74:1). Because, to be in a place definitively or circumscriptively belongs to being in a place. 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. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Reply to Objection 1. 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. viii (Did. It follows therefore that the intellect by which Socrates understands is a part of Socrates, so that in some way it is united to the body of Socrates. Reply to Objection 6. 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. Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. Reply to Objection 6. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. It seems, then, that it does not see Christ, as He is under the species of this sacrament. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. 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. Objection 2. Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. 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 when flesh or a child appears, the sacramental species cease to be present. But to be in a place is an accident when compared with the extrinsic container. Therefore the intellectual principle is not united to the body as its form. 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. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." Further, whatever receptive power is an act of a body, receives a form materially and individually; for what is received must be received according to the condition of the receiver. Now it is clear that the intellectual soul, by virtue of its very being, is united to the body as its form; yet, after the dissolution of the body, the intellectual soul retains its own being. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." 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. . Reply to Objection 2. Aristotle does not say that the soul is the act of a body only, but "the act of a physical organic body which has life potentially"; and that this potentiality "does not reject the soul." But, according to the opinion of Plato, the thing understood exists outside the soul in the same condition as those under which it is understood; for he supposed that the natures of things exist separate from matter. First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. Fathers of the English Dominican Province. I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. Reply to Objection 3. And since in this way no change is made in the sacrament, it is manifest that, when such apparition occurs, Christ does not cease to be under this sacrament. Objection 3. 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. Therefore it is impossible that the entire Christ be contained under this sacrament. Reply to Objection 2. Therefore the breath, which is a subtle body, is the means of union between soul and body. ii, 1). Therefore it seems that the soul is united to the body by means of a power, which is an accident. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. It is separate indeed according to its intellectual power, because the intellectual power does not belong to a corporeal organ, as the power of seeing is the act of the eye; for understanding is an act which cannot be performed by a corporeal organ, like the act of seeing. Now all the other senses are based on the sense of touch. But this seems unlikely. 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. But fire and air are bodies. 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. Therefore the intellectual soul had to be united to such a body, and not to a simple element, or to a mixed body, in which fire was in excess; because otherwise there could not be an equability of temperament. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. The union of body and soul Is the intellectual principle united to the body as its form? 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. 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. 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. I answer that, It is absolutely impossible for one intellect to belong to all men. 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). Some, however, tried to maintain that the intellect is united to the body as its motor; and hence that the intellect and body form one thing so that the act of the intellect could be attributed to the whole. 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. animal. 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. Therefore the soul is to the body as a form of matter. Objection 2. 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