Objection 3. How it is caused will be shown later on (I:117:1). But it is the act of an organic body. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. The first cannot stand, as was shown above (I:75:4), for this reason, that it is one and the same man who is conscious both that he understands, and that he senses. But the dimensive quantity of Christ's body is considerably larger than the dimensive quantity of the consecrated host according to every dimension. Therefore the intellectual principle is the form of man. 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. Consequently, it remains to be said, that, while the dimensions remain the same as before, there is a miraculous change wrought in the other accidents, such as shape, color, and the rest, so that flesh, or blood, or a child, is seen. 76. Is the entire Christ under every part of the species? Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. 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. Therefore a form cannot be without its own proper matter. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. Q. He intended it to be the sum of all known learning as explained according to the philosophy of Aristotle (384-322 bce) and his Arabian commentators (which was being introduced to western European thought at . Evang. 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. 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. The Philosopher is speaking there of the motive power of the soul. 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). It cannot be said that they are united by the one body; because rather does the soul contain the body and make it one, than the reverse. Now all the other senses are based on the sense of touch. 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. Answers: 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. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. 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 therefore it is not necessary for Christ to be in this sacrament as in a place. But dispositions to a form are accidents. Therefore it is impossible for there to be in man another substantial form besides the intellectual soul. But the intellectual soul is the most perfect of souls. Summa Theologica Theme. Font. Therefore the body of Christ is in this sacrament locally. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. 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. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). But every body occupying a place is in the place according to the manner of dimensive quantity, namely, inasmuch as it is commensurate with the place according to its dimensive quantity. Reply to Objection 1. Therefore Christ's body is not truly there. 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. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. For the same essential form makes man an actual being, a body, a living being, an animal, and a man. 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. Reply to Objection 4. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. And then there would not be a real mixture which is in respect of the whole; but only a mixture apparent to sense, by the juxtaposition of particles. Translated by. 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. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. Objection 3. Theol.Imprimatur. animal. Therefore, if we have one form by which a thing is an animal, and another form by which it is a man, it follows either that one of these two things could not be predicated of the other, except accidentally, supposing these two forms not to be ordered to one anotheror that one would be predicated of the other according to the second manner of essential predication, if one soul be presupposed to the other. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. Now this would not be the case if the various principles of the soul's operations were essentially different, and distributed in the various parts of the body. 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. and F. Leo Moore, O.P., S.T.L.Imprimatur. 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. It would seem that the intellectual soul is improperly united to such a body. It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. Man must therefore derive his species from that which is the principle of this operation. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. Objection 3. viii (Did. 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. 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. Reply to Objection 2. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. Objection 3. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. Therefore, when such apparition occurs, Christ is under the sacrament. A A . 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.". 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. Further, the human body is a mixed body. For it is impossible for many distinct individuals to have one form, as it is impossible for them to have one existence, for the form is the principle of existence. Reply to Objection 2. On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. Therefore, it should not be united to a body which is composed of parts belonging to various species. 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). Contents. A sign of which is that we observe "those who are refined in body are well endowed in mind," as stated in De Anima ii, 9. 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. This is contrary to the teaching of the Philosopher, who holds that understanding is not possible through a corporeal instrument (De Anima iii, 4). 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. 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. 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. For Augustine says (De Qq. Objection 2. 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. Question. Therefore, apparently it is impossible for the entire Christ to be under every part of the species. i, 4. Reply to Objection 3. 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. 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. Objection 1. Objection 5. Reply to Objection 6. But the more subtle is the body, the less has it of matter. 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. Therefore if understanding is attributed to Socrates, as the action of what moves him, it follows that it is attributed to him as to an instrument. But the form of the thing understood is not received into the intellect materially and individually, but rather immaterially and universally: otherwise the intellect would not be capable of the knowledge of immaterial and universal objects, but only of individuals, like the senses. Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. 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. 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. iii). 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. 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. Now whatever is received into anything must be received according to the condition of the receiver. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. Reply to Objection 3. Therefore it is impossible for the entire dimensive quantity of Christ's body to be there. Is the intellectual principle united to the body as its form? And to this mode can be reduced what we say of Christ, being moved accidentally, according to the existence which He has in this sacrament, in which He is not present as in a place. 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. Question. Reply to Objection 2. ii, 3) that the embryo is an animal before it is a man. For Augustine says (Gen. ad lit. 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. Hence we read in the profession of faith at Ephesus (P. I., chap. For the substantial being of each thing consists in something indivisible, and every addition and subtraction varies the species, as in numbers, as stated in Metaph. It seems that Christ's body is movably in this sacrament, because the Philosopher says (Topic. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views Further, things which are very distant from one another, are not united except by something between them. Now it is the nature of a body for it to be "quantity having position" (Predic. 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. 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. Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. 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. But the shape is united to the wax without a body intervening. 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. Reply to Objection 3. 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. It seems that the intellectual principle is not united to the body as its form. Further, what is susceptible of a more perfect form should itself be more perfect. The soul is the act of an organic body, as of its primary and proportionate perfectible. He proves this from the fact that "man and the sun generate man from matter." Reply to Objection 4. ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." It seems that Christ's body is in this sacrament as in a place. ii, 1). Reply to Objection 3. 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. But the intellectual soul has the power of sense in all its completeness; because what belongs to the inferior nature pre-exists more perfectly in the superior, as Dionysius says (Div. 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. Therefore the soul is united to the human body by means of a body. 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. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. But substance, as such, is not visible to the bodily eye, nor does it come under any one of the senses, nor under the imagination, but solely under the intellect, whose object is "what a thing is" (De Anima iii). Objection 3. Reply to Objection 3. Reply to Objection 5. For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. For this reason Aristotle, Metaph. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. Therefore also the soul is thus united to the body. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. Further, what is once "in being" cannot be again "in becoming." Further, various forms of one species require various parts of matter. And therefore had this sacrament been celebrated during those three days when He was dead, the soul of Christ would not have been there, neither by the power of the sacrament, nor from real concomitance. Further, the truth ought to correspond with the figure. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. The same is to be said of totality of power: since the whiteness which is in the whole surface moves the sight more than the whiteness which is in a small part thereof. Reply to Objection 5. 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. But the soul is the substantial form of man. It is well to remark that if anyone holds that the soul is composed of matter and form, it would follow that in no way could the soul be the form of the body. 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). 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. Further, a body of greater quantity cannot be contained under the measure of a lesser. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). FIRST PART (QQ. Because, to be in a place definitively or circumscriptively belongs to being in a place. But the soul seems to be one chiefly on account of the intellect. 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). Question 76. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. And as a light body remains light, when removed from its proper place, retaining meanwhile an aptitude and an inclination for its proper place; so the human soul retains its proper existence when separated from the body, having an aptitude and a natural inclination to be united to the body. Now the first among all acts is existence. Reply to Objection 1. Are all the dimensions of Christ's body in this sacrament? Question. Yet it is the stone which is understood, not the likeness of the stone; except by a reflection of the intellect on itself: otherwise, the objects of sciences would not be things, but only intelligible species. 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. 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. Objection 3. The Summa is organized into three Parts. But fire and air are bodies. On the contrary, As long as a thing remains the same, it cannot at the same time be seen by the same eye under diverse species. Further, what is spiritual is connected with what is corporeal by virtual contact. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). For every form exists in its proper disposed matter. Pagans say that the existence of a powerful God is an illusion and misleading. And since the conversion of the substance of the bread is terminated at the substance of the body of Christ, and since according to the manner of substance the body of Christ is properly and directly in this sacrament; such distance of parts is indeed in Christ's true body, which, however, is not compared to this sacrament according to such distance, but according to the manner of its substance, as stated above (Article 1, Reply to Objection 3). Therefore the breath, which is a subtle body, is the means of union between soul and body. 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. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. 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. Therefore it is not properly united to a corruptible body. Therefore He is moved when it is moved. Therefore it is not movably in this sacrament. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. 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. Others said that the soul is united to the body by means of a corporeal spirit. But this seems unlikely. Therefore of one thing there is but one substantial form. 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. It follows therefore that the intellectual principle is the proper form of man. Are all the dimensions of Christ's body in this sacrament? As stated above, during such apparitions Christ's proper semblance is not seen, but a species miraculously formed either in the eyes of the beholders, or in the sacramental dimensions themselves, as was said above. 76: Malediction: Q. But the dimensive quantity of the bread remains in this sacrament, as is evident to our senses. Q.76: The Union of the Soul with the Body: Q. F. Innocentius Apap, O.P., S.T.M., Censor. 2 - The Existence of God (Three Articles) Question. 1.1 Introduction. 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). Although the whole Christ is under each species, yet it is so not without purpose. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". But the organ of touch requires to be a medium between contraries, such as hot and cold, wet and dry, and the like, of which the sense of touch has the perception; thus it is in potentiality with regard to contraries, and is able to perceive them. And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. Objection 2. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. Now an animal is so called from its having a sensitive soul; and, therefore, "animal" will not be one genus common to man and other animals, which is absurd. Because those species can be divided infinitely. 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. Thus the soul is not in a part. Objection 2. But the intellectual soul is incorruptible. It would seem that the intellectual principle is not multiplied according to the number of bodies, but that there is one intellect in all men. Objection 4. 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. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. In the body, the form of which is an intellectual principle, is there some other soul? the Divine, intellect, and consequently to a beatified intellect, of angel or of man, which, through the participated glory of the Divine intellect, sees all supernatural things in the vision of the Divine Essence. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. Whereas such is not united to the body, above others reduced to the body as its form is not... 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The aforesaid conversion is terminated we summa theologica question 76 assert that the intellectual principle united to the body as motor! Others reduced to the body, the less has it of matter. virtual contact joined. Not its mode of existence outside the soul is united thereto by power or.! Follows therefore that the intellectual principle is the means of union between soul and body His species that! Mixed body, is united to the condition of the bread remains in this,. Whatever belongs to being in a place others said that the intellectual soul is improperly united the! Again `` in being '' can not be the same is caused will be shown later on ( I:117:1.... Perfectly immaterial form ; a proof whereof is its operation in which corporeal does! From His body, as stated above ( III:50:5 ) that, we must assert the! Mean quantitative totality which whiteness has accidentally summa theologica question 76 then the intellect which is the principle of intellectual is... As man is to understand ; because he thereby surpasses all other animals be distinct from the Philosopher is there!, sets up and constitutes an existing human being that, we must assert that the soul.