Others said that the soul is united to the body by means of a corporeal spirit. 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. Therefore of one thing there is but one substantial form. 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. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. 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. I answer that, It is absolutely impossible for one intellect to belong to all men. Therefore the entire dimensive quantity of Christ's body is in this sacrament. Is the intellectual principle united to the body as its form? Hence we read in the profession of faith at Ephesus (P. I., chap. 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. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. But the shape is united to the wax without a body intervening. 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. 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. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? But we must observe that the nobler a form is, the more it rises above corporeal matter, the less it is merged in matter, and the more it excels matter by its power and its operation; hence we find that the form of a mixed body has another operation not caused by its elemental qualities. ix, 10). 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. 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. and F. Leo Moore, O.P., S.T.L.Imprimatur. 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. Reply to Objection 2. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. 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. 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. This argument deals with accidental movement, whereby things within us are moved together with us. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views But it is evident that the bread and wine cannot be changed either into the Godhead or into the soul of Christ. 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. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. 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. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. But the species of anything is derived from its form. From this it is clear how to answer the Second and Third objections: since, in order that man may be able to understand all things by means of his intellect, and that his intellect may understand immaterial things and universals, it is sufficient that the intellectual power be not the act of the body. Reply to Objection 4. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. 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. Therefore we answer otherwise by observing that in matter two conditions are to be found; one which is chosen in order that the matter be suitable to the form; the other which follows by force of the first disposition. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. It seems, then, that it does not see Christ, as He is under the species of this sacrament. And first we should consider the natureof human beings [QQ75-89], then second "that is, what makes them one? 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. It is true that it moves the grosser parts of the body by the more subtle parts. Objection 3. Further, the truth ought to correspond with the figure. Reply to Objection 3. Contents. Reply to Objection 3. 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. Question. 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). vi, 1). i, 4. 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. Reply to Objection 2. Reply to Objection 6. Reply to Objection 2. 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. xxvi): "We are made partakers of the body and blood of Christ, not as taking common flesh, nor as of a holy man united to the Word in dignity, but the truly life-giving flesh of the Word Himself.". 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. 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. And therefore it is not necessary for Christ to be in this sacrament as in a place. 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. Objection 3. 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. 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. Reply to Objection 4. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. Reply to Objection 3. 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. 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. Now matter subject to dimension is not to be found except in a body. 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. Pasnau) Question On Soul Considered in Its Own Right Having considered spiritual and also corporeal creatures, we should now consider human beings, who are composed of a spiritual andcorporeal nature. 78: The Specific Powers of the Soul: Objection 1. Reply to Objection 5. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. Further, every form is determined according to the nature of the matter of which it is the form; otherwise no proportion would be required between matter and form. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Reply to Objection 1. Therefore it is not united to the body as its form. The intellectual soul as comprehending universals, has a power extending to the infinite; therefore it cannot be limited by nature to certain fixed natural notions, or even to certain fixed means whether of defence or of clothing, as is the case with other animals, the souls of which are endowed with knowledge and power in regard to fixed particular things. viii (Did. 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. v, 1), since it is a being only potentially; indeed everything that is moved is a body. Objection 1. Now in one intellect, from different phantasms of the same species, only one intelligible species is abstracted; as appears in one man, in whom there may be different phantasms of a stone; yet from all of them only one intelligible species of a stone is abstracted; by which the intellect of that one man, by one operation, understands the nature of a stone, notwithstanding the diversity of phantasms. Reply to Objection 2. For this reason among animals, man has the best sense of touch. I answer that, When any thing is one, as to subject, and manifold in being, there is nothing to hinder it from being moved in one respect, and yet to remain at rest in another just as it is one thing for a body to be white, and another thing, to be large; hence it can be moved as to its whiteness, and yet continue unmoved as to its magnitude. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. 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. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." 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. Objection 2. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). 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. But the virtue of the soul is its power. 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. 1-119) Question 1. viii (Did. On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. 1.1 Introduction. i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. Concerning this we must consider (1) the Saviour Himself; (2) the sacraments by which we attain to our salvation; (3) the end of immortal life to which we attain by the resurrection. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? 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. Further, the human body is a mixed body. But it sometimes happens that such apparition comes about not merely by a change wrought in the beholders, but by an appearance which really exists outwardly. Is the soul wholly in each part of the body. x): "It is not necessary for the soul to be in each part of the body; it suffices that it be in some principle of the body causing the other parts to live, for each part has a natural movement of its own.". If, however, there is one principal agent, and one instrument, we say that there is one agent and one action, as when the smith strikes with one hammer, there is one striker and one stroke. 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. 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. For it is not an accidental form, but the substantial form of the body. Now the first among all acts is existence. If we suppose, however, that the soul is united to the body as its form, it is quite impossible for several essentially different souls to be in one body. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! The principal work of St. Thomas Aquinas, the Summa Theologica is divided into three parts and is designed to instruct both beginners and experts in all matters of Christian Truth. Avicenna held that the substantial forms of the elements remain entire in the mixed body; and that the mixture is made by the contrary qualities of the elements being reduced to an average. God, however, provided in this case by applying a remedy against death in the gift of grace. 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. Question. Reply to Objection 1. F. Raphael Moss, O.P., S.T.L. Hence there is no parallel reason, as is evident from what was said above. 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." 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. In Christ's Passion, of which this is the memorial, the other parts of the body were not separated from one another, as the blood was, but the body remained entire, according to Exodus 12:46: "You shall not break a bone thereof." 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. Are all the dimensions of Christ's body in this sacrament? Reply to Objection 2. F. Innocentius Apap, O.P., S.T.M., Censor. Is the entire Christ under every part of the species? Objection 4. Reply to Objection 1. But one cannot sense without a body: therefore the body must be some part of man. For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. Therefore He is moved when it is moved. 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. 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. Therefore Christ's body is in this sacrament locally. 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. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. But this could not be so, if Christ were entire under every part of the species; for every part would have to be under every other part, and so where one part would be, there another part would be. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. But each part of the human body is not an organic body. Question 76 - OF THE UNION OF BODY AND SOUL (In . 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: . Further, a body of greater quantity cannot be contained under the measure of a lesser. Objection 2. Therefore it is impossible that the entire Christ be contained under this sacrament. 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). Objection 3. Wherefore, after the consecration, the whole substance of Christ's body and blood is contained in this sacrament, just as the whole substance of the bread and wine was contained there before the consecration. 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. 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. : therefore the body to which the intellectual principle united to the by... Accidental movement, whereby things within us are moved together with us faith at Ephesus ( P. I. chap! Others reduced to the number of bodies or is there one intelligence for all men Christ, as is! Elements remain in the profession of faith at Ephesus ( P. I., chap in! Body: therefore the body one substantial form of the species of anything is derived from its.. 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