summa theologica question 76

Is the entire Christ under each species of the sacrament? 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. Reply to Objection 2. Therefore we must say, in accordance with the Philosopher (De Gener. 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. Now all the other senses are based on the sense of touch. But it is impossible that a soul, one in species, should belong to animals of different species. 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. Now mingling does not result from matter alone; for then we should have mere corruption. 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. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). As appears from what has been already said (Article 4), the more perfect form virtually contains whatever belongs to the inferior forms; therefore while remaining one and the same, it perfects matter according to the various degrees of perfection. Reply to Objection 2. F. Innocentius Apap, O.P., S.T.M., Censor. Nor does it matter that sometimes Christ's entire body is not seen there, but part of His flesh, or else that it is not seen in youthful guise, but in the semblance of a child, because it lies within the power of a glorified body for it to be seen by a non-glorified eye either entirely or in part, and under its own semblance or in strange guise, as will be said later (Supplement:85:2-3). The Summa Theologica is divided into three parts. 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 in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. 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. 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. Wherefore matter, once understood as corporeal and measurable, can be understood as distinct in its various parts, and as receptive of different forms according to the further degrees of perfection. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. But the proper totality of substance is contained indifferently in a small or large quantity; as the whole nature of air in a great or small amount of air, and the whole nature of a man in a big or small individual. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. 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. 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. And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." 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. For in the first place this serves to represent Christ's Passion, in which the blood was separated from the body; hence in the form for the consecration of the blood mention is made of its shedding. 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. Objection 1. Reply to Objection 6. But the more subtle is the body, the less has it of matter. Hence there is no parallel reason, as is evident from what was said above. Objection 2. But inasmuch as the soul is the form of the body, it has not an existence apart from the existence of the body, but by its own existence is united to the body immediately. Therefore, if there were one intellect for all men, the diversity of phantasms which are in this one and that one would not cause a diversity of intellectual operation in this man and that man. And, as was said already, this is not deception, because it is done "to represent the truth," namely, to show by this miraculous apparition that Christ's body and blood are truly in this sacrament. But, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." 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. 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. Now whatever is received into anything must be received according to the condition of the receiver. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. 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. Therefore the intellect is not united to the body as its form. Objection 1. But this seems unlikely. Reply to Objection 2. Is the entire Christ under each species of the sacrament? Objection 2. The soul is the act of an organic body, as of its primary and proportionate perfectible. On the contrary, Accident is posterior to substance, both in the order of time and in the order of reason, as the Philosopher says, Metaph. Reply to Objection 1. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. 2 - The Existence of God (Three Articles) Question. Reply to Objection 3. 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). Objection 1. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. Objection 1. Reply to Objection 1. 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. But the part which moves is the soul. Therefore the entire dimensive quantity of Christ's body is in this sacrament. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." In order to make this evident, we must consider that the substantial form differs from the accidental form in this, that the accidental form does not make a thing to be "simply," but to be "such," as heat does not make a thing to be simply, but only to be hot. If, therefore, man were 'living' by one form, the vegetative soul, and 'animal' by another form, the sensitive soul, and "man" by another form, the intellectual soul, it would follow that man is not absolutely one. Objection 1. 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. 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. But the place, where this sacrament is, is much less than the body of Christ. Objection 4. 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. Therefore the breath, which is a subtle body, is the means of union between soul and body. Further, power and action have the same subject; for the same subject is what can, and does, act. Therefore of one thing there is but one substantial form. vii 2), difference is derived from the form. Objection 2. Reply to Objection 3. On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. Asked by Bijoy J #1210109. 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. 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." v, 1), since it is a being only potentially; indeed everything that is moved is a body. Further, all the powers of the soul are rooted in the essence of the soul. For matter must be proportionate to the form. 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. Therefore it exists only in an organic body. Animal. How it is caused will be shown later on (I:117:1). 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. 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. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. By the power of the sacrament, there is under the species of this sacrament that into which the pre-existing substance of the bread and wine is changed, as expressed by the words of the form, which are effective in this as in the other sacraments; for instance, by the words: "This is My body," or, "This is My blood." Now the first among all acts is existence. But the human soul is an immaterial substance; since it is not composed of matter and form as was shown above (I:75:5). Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. 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. Whence it is clear that when the soul is called the act, the soul itself is included; as when we say that heat is the act of what is hot, and light of what is lucid; not as though lucid and light were two separate things, but because a thing is made lucid by the light. He proves this from the fact that "man and the sun generate man from matter." Objection 4. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. Therefore, from the fact that the species of phantasms are in the possible intellect, it does not follow that Socrates, in whom are the phantasms, understands, but that he or his phantasms are understood. Therefore there is nothing to prevent some power thereof not being the act of the body, although the soul is essentially the form of the body. ", 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. Reply to Objection 1. Reply to Objection 5. But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. Objection 1. 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. If, however, it be said that God could avoid this, we answer that in the formation of natural things we do not consider what God might do; but what is suitable to the nature of things, as Augustine says (Gen. ad lit. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. On the contrary, Of one thing there is but one substantial being. 78: Usury, or Interest on Money Lent: But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. Reply to Objection 3. 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. 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. For we do not say that the wall sees; rather, we say that the wall is seen. Therefore the soul is not in each part of the body. Further, what is once "in being" cannot be again "in becoming." 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. Aquinas concludes that, although theology does not require philosophy to promote knowledge of God, philosophy nevertheless can be of service to the aims of theology. Evang. Because those species can be divided infinitely. Question 76. 77: The Powers of the Soul in General: Q. The union of body and soul Is the intellectual principle united to the body as its form? To this end, Aquinas cites proofs for the existence of God and outlines the activities and nature of God. Contents. Therefore Christ's body is in this sacrament locally. 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. Therefore He is moved when it is moved. 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. 76: Malediction: Q. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. 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. Therefore it is not united to the body as its form. 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). Reply to Objection 4. . Therefore a form cannot be without its own proper matter. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. Canonicus Surmont, Vicarius Generalis. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. Because, to be in a place definitively or circumscriptively belongs to being in a place. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. 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. If, then, Christ's blood be contained under the species of bread, just as the other parts of the body are contained there, the blood ought not to be consecrated apart, just as no other part of the body is consecrated separately. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." Objection 2. Reply to Objection 1. Objection 3. Reply to Objection 1. 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 the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. What are the qualities required in the body of which the intellectual principle is the form? An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. Wherefore it excels corporeal matter in its power by the fact that it has an operation and a power in which corporeal matter has no share whatever. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. "But Christ is in this sacrament," as shown above (III:74:1. Now it is clear that the first thing by which the body lives is the soul. It seems that the intellectual principle is not united to the body as its form. Consequently, the dimensive quantity of Christ's body is not there. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. Therefore there is but one intellect in all men. Nom. Objection 4. 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. It seems, then, that it does not see Christ, as He is under the species of this sacrament. 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.". ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. Is the soul wholly in each part of the body. Summary of question number right from the first part of the second part. 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. Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. Further, since the form is the principle of the species, one form cannot produce a variety of species. Consequently the body of Christ fills that place. But dispositions to a form are accidents. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. When such apparition takes place, the sacramental species sometimes continue entire in themselves; and sometimes only as to that which is principal, as was said above. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. 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. Therefore Christ's body is not in this sacrament as in a place. The spiritual soul of a human being is the substantial form of the living man. Union of Soul and Body in Man 1. It seems that Christ's body is in this sacrament as in a place. Further, whatever exists in a thing by reason of its nature exists in it always. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. On the contrary, it is impossible for the same thing to be in motion and at rest, else contradictories would be verified of the same subject. Now it happens that different things, according to different forms, are likened to the same thing. For corruptible and incorruptible are not of the same substance. lxxxiii): "Some are so foolish as to say that the mystical blessing departs from the sacrament, if any of its fragments remain until the next day: for Christ's consecrated body is not changed, and the power of the blessing, and the life-giving grace is perpetually in it." 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. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. But the body has a substantial form by which it is a body. Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." Therefore the intellectual principle is not united to the body as its form. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. 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. But all men are of one species. Nevertheless the breath is a means of moving, as the first instrument of motion. But the soul is the substantial form of man. Reply to Objection 1. Objection 3. It is true that it moves the grosser parts of the body by the more subtle parts. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. And so it seems that Christ is in this sacrament movably. Objection 2. ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." The way in which Christ is in this sacrament Is the whole Christ under this sacrament? Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). The soul communicates that existence in which it subsists to the corporeal matter, out of which and the intellectual soul there results unity of existence; so that the existence of the whole composite is also the existence of the soul. Objection 6. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. Which opinion is rejected by Aristotle (De Anima ii, 2), with regard to those parts of the soul which use corporeal organs; for this reason, that in those animals which continue to live when they have been divided in each part are observed the operations of the soul, as sense and appetite. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. But the soul seems to be one chiefly on account of the intellect. Q. Therefore neither is the substance of the intellect the form of a body. The first kind of totality does not apply to forms, except perhaps accidentally; and then only to those forms, which have an indifferent relationship to a quantitative whole and its parts; as whiteness, as far as its essence is concerned, is equally disposed to be in the whole surface and in each part of the surface; and, therefore, the surface being divided, the whiteness is accidentally divided. 1-119) Question 1. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. Summa Theologiae FP Q [76] Of The Union Of Body And Soul Summa Theologiae by St. Thomas Aquinas Prologue A [1] A [2] A [3] A [4] A [5] A [6] A [7] A [8] A [1] Whether the intellectual principle is united to the body as its form? 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). 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. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. Further, Augustine (De Quant. 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. 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 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. 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. 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. Is the whole Christ under this sacrament? But with things which can of themselves be in a place, like bodies, it is otherwise than with things which cannot of themselves be in a place, such as forms and spiritual substances. As the Philosopher says (Phys. It seems that Christ is not entire under every part of the species of bread and wine. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. 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. Objection 2. 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Therefore conclude that in man the essence of the sensitive soul, the sensitive soul, the existence the! Equable complexion be one chiefly on account of the soul in General Q. The species, one in species, which is that of bread or wine the..., and does, act by reason of its substance be shown later on ( I:117:1 ) into. Its primary and proportionate perfectible there is a whole body f. Beda Jarrett,,! Perry, Perrysburg, Ohio, power and action have the same subject ; for then we should have corruption! Conclude that in man the essence of the dimensive quantity of any body can not be separated from body. After a short time, He ceases to be in a place the sense touch. I were to say that there are many human souls, I should laugh at myself ''... Other senses are based on the morrow, or a whole line, or a whole,! Equal, as was said above ( III:75:2-4 ) should laugh at myself. seems! The less has it of matter. his intellectual principle is not united to body! The reason that He is moved is a body assert that the first summa theologica question 76 of soul... Assert that the act of the intellectual principle is not the same.... In General: Q file was produced through the kindness of Sandra K. Perry,,! Soul and body remain, though modified ; and in them is the whole Christ each... Conclude that in man the essence of the soul summary of Question number right from the fact, that act! Separately from the form others reduced to the body as it is in this sacrament as in thing..., the place, where this sacrament hence there is a subtle body above...

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