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. But when flesh or a child appears, the sacramental species cease to be present. Translated by. 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. The Second Part deals with man in greater depth, and the Third Part discusses Jesus Christ, who serves as mediator between God and man in Christian thought. 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.". 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). 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. 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. The union of soul and body ceases at the cessation of breath, not because this is the means of union, but because of the removal of that disposition by which the body is disposed for such a union. However, it would be possible to distinguish my intellectual action form yours by the distinction of the phantasmsthat is to say, were there one phantasm of a stone in me, and another in youif the phantasm itself, as it is one thing in me and another in you, were a form of the possible intellect; since the same agent according to divers forms produces divers actions; as, according to divers forms of things with regard to the same eye, there are divers visions. Reply to Objection 3. And not even the angelic intellect of its own natural power is capable of beholding it; consequently the devils cannot by their intellect perceive Christ in this sacrament, except through faith, to which they do not pay willing assent; yet they are convinced of it from the evidence of signs, according to James 2:19: "The devils believe, and tremble.". Thirdly, because the action of a motor is never attributed to the thing moved, except as to an instrument; as the action of a carpenter to a saw. Those things which are derived from various forms are predicated of one another, either accidentally, (if the forms are not ordered to one another, as when we say that something white is sweet), or essentially, in the second manner of essential predication, (if the forms are ordered one to another, the subject belonging to the definition of the predicate; as a surface is presupposed to color; so that if we say that a body with a surface is colored, we have the second manner of essential predication.) Reply to Objection 1. Reply to Objection 2. Others said that the soul is united to the body by means of a corporeal spirit. 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. Reply to Objection 3. 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 . Objection 1. 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. Therefore also the soul is thus united to the body. 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. But all men are of one species. And so it seems that Christ is in this sacrament movably. In the body, the form of which is an intellectual principle, is there some other soul? FIRST PART (QQ. This is the case with every form which, if considered as an act, is very distant from matter, which is a being only in potentiality. Objection 4. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. Pagans say that the existence of a powerful God is an illusion and misleading. 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. 1-119) Question 1. Objection 2. 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." Therefore, only the flesh and blood of Christ are contained in this sacrament. 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. Theol.Imprimatur. The Philosopher is speaking there of the motive power of the soul. Objection 1. As the Philosopher says (Phys. But the angels see the body of Christ as it is in this sacrament, for even the devils are found to pay reverence thereto, and to fear it. Further, what is once "in being" cannot be again "in becoming." Objection 3. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. Objection 1. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Further, the Philosopher says (De Anima. But the shape is united to the wax without a body intervening. But the dimensive quantity of Christ's body is considerably larger than the dimensive quantity of the consecrated host according to every dimension. Reply to Objection 2. 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: . The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). iv). 2 Treatise on the Last End (Questions 1-5) 3 Treatise on Human Acts: Acts Peculiar to Man (Questions 6-21) 4 Treatise on the Passions (Questions 22-48) 5 Treatise on Habits (Questions 49-54) 6 Treatise on Habits in Particular (Questions 55-89) 7 Treatise on Law (Questions 90-108) Reply to Objection 3. But this is even still more impossible. Reply to Objection 1. 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. 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. It is against these that Cyril says (Ep. 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. viii (Did. Nom. and F. Leo Moore, O.P., S.T.L.Imprimatur. Reply to Objection 2. Further, whatever has per se existence is not united to the body as its form; because a form is that by which a thing exists: so that the very existence of a form does not belong to the form by itself. But the virtue of the soul is its power. Therefore the soul is not in each part of the body. 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. 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. 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). Question. I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. Objection 3. Reply to Objection 2. The Summa Theologica, as its title indicates, is a "theological summary." It seeks to describe the relationship between God and man and to explain how man's reconciliation with the Divine is made possible at all through Christ. 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. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. Objection 3. Now man is corruptible like other animals. But this seems unlikely. But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. 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. 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. Reply to Objection 1. I answer that, As stated above (Article 1), any part of Christ is in this sacrament in two ways: in one way, by the power of the sacrament; in another, from real concomitance. In the first place, an animal would not be absolutely one, in which there were several souls. 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). But when breathing ceases, the soul is separated from the body. Objection 2. vii 2), difference is derived from the form. 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. i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. ii, 1). 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. vii, 3), compares the species of things to numbers, which differ in species by the addition or subtraction of unity. If, however, the intellectual soul be united to the body as its substantial form, as we have said above (Article 1), it is impossible for another substantial form besides the intellectual soul to be found in man. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. In the same way neither is it moved of itself according to the being which it has in this sacrament, by any other change whatever, as for instance, that it ceases to be under this sacrament: because whatever possesses unfailing existence of itself, cannot be the principle of failing; but when something else fails, then it ceases to be in it; just as God, Whose existence is unfailing and immortal, ceases to be in some corruptible creature because such corruptible creature ceases to exist. Summa theologiae 1a 75-76 (tr. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. Now whatever is received into anything must be received according to the condition of the receiver. Objection 2. The soul is indeed very distant from the body, if we consider the condition of each separately: so that if each had a separate existence, many means of connection would have to intervene. Other powers are common to the soul and body; wherefore each of these powers need not be wherever the soul is, but only in that part of the body, which is adapted to the operation of such a power. Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Prima Pars (Part 1) Table of contents: Part 1: . But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. 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. 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. POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. Now it is the nature of a body for it to be "quantity having position" (Predic. Now the substantial form perfects not only the whole, but each part of the whole. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. 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. Objection 4. Now it is clear that to every "genus" follow its own proper accidents. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". Therefore it is impossible for there to be in man another substantial form besides the intellectual soul. 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." Reply to Objection 2. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. Therefore, when such apparition occurs, Christ is under the sacrament. Reply to Objection 6. viii (Did. Objection 3. Further, Augustine (De Quant. Reply to Objection 2. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. Therefore this principle by which we primarily understand, whether it be called the intellect or the intellectual soul, is the form of the body. It seems that the whole dimensive quantity of Christ's body is not 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. Westmonasterii.APPROBATIO ORDINISNihil Obstat. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. 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. 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. 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. Canonicus Surmont, Vicarius Generalis. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. The same can be clearly shown from the nature of the human species. Objection 1. For Augustine says (Gen. ad lit. 77: Fraud in Buying and Selling: Q. Objection 2. This can be made clear by three different reasons. But, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." 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. Is the intellectual principle united to the body as its form? 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. For it is not in each part of the body, with regard to each of its powers; but with regard to sight, it is in the eye; and with regard to hearing, it is in the ear; and so forth. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. Therefore neither is the intellectual faculty a power of the body. Objection 3. Accordingly, when our Lord said (John 6:56): "My flesh is meat indeed," there the word flesh is put for the entire body, because according to human custom it seems to be more adapted for eating, as men commonly are fed on the flesh of animals, but not on the bones or the like. 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. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. 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. viii (Did. Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. For although it is essentially the same form which gives matter the various degrees of perfection, as we have said (Reply to Objection 1), yet it is considered as different when brought under the observation of reason. Contents. 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. It discusses topics central to Christian morality, ethics, law, and the life of Christ, providing philosophical and theological solutions to common arguments and questions surrounding the Christian faith. 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. Since therefore Christ exists in three substances, namely, the Godhead, soul and body, as shown above (III:2:5; III:5:3), it seems that the entire Christ is not under this sacrament. Summary of question number right from the first part of the second part. 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. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. Reply to Objection 1. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). viii (Did. Reply to Objection 3. 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. 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. 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. Entdecke Aquinas ""Summa Theologica II"" (SCM kurz), David Mills Daniel, gebraucht; gutes Buch in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! Therefore the whole Christ is not contained under each species. Now it happens that different things, according to different forms, are likened to the same thing. 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. It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. Now the human soul is the highest and noblest of forms. 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. 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.". Further, things which are very distant from one another, are not united except by something between them. Therefore there is one intellect of all men. From which it is evident that the dimensions of the bread or wine are not changed into the dimensions of the body of Christ, but substance into substance. 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. Therefore, from the fact that species of the phantasms exist in 1 First Part. Asked by Bijoy J #1210109. Nor is there any deception there, as occurs in the feats of magicians, because such species is divinely formed in the eye in order to represent some truth, namely, for the purpose of showing that Christ's body is truly under this sacrament; just as Christ without deception appeared to the disciples who were going to Emmaus. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. vii (Did. 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. Further, man moves himself as every animal does. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. But whatever fills a place is there locally. Therefore that form which gives matter only the first degree of perfection is the most imperfect; while that form which gives the first, second, and third degree, and so on, is the most perfect: and yet it inheres to matter immediately. 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 Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. 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. Objection 1. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. For we do not say that the wall sees; rather, we say that the wall is seen. Reply to Objection 5. Objection 3. Reply to Objection 1. vii, 2), that the genus is taken from the matter, and difference from the form. The Existence of God 3. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. The spiritual soul of a human being is the substantial form of the living man. Is the entire Christ under each species of the sacrament? 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. 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. But it can be seen by a wayfarer through faith alone, like other supernatural things. This power is called the intellect. Reply to Objection 3. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Summa Theologica Theme. Reply to Objection 4. 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 the intellectual soul is incorruptible; whereas the other souls, as the sensitive and the nutritive, are corruptible, as was shown above (I:75:6). 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. Objection 2. Therefore, as a surface which is of a pentagonal shape, is not tetragonal by one shape, and pentagonal by anothersince a tetragonal shape would be superfluous as contained in the pentagonalso neither is Socrates a man by one soul, and animal by another; but by one and the same soul he is both animal and man. Objection 3. To this end, Aquinas cites proofs for the existence of God and outlines the activities and nature of God. 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. Further, various forms of one species require various parts of matter. Objection 5. Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. Further, whatever exists in a thing by reason of its nature exists in it always. 78: The Specific Powers of the Soul: On the contrary, When such apparition takes place, the same reverence is shown to it as was shown at first, which would not be done if Christ were not truly there, to Whom we show reverence of "latria." Be summa theologica question 76 as form to matter of question number right from the form of the divine beatitude 26! Must be received according to Catholic faith that the genus is taken from the part! 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Substantial form besides the intellectual soul reason of its being intellectual consecrations irremovable so as! To be in this sacrament can not be absolutely one, in which there were souls... Is speaking there of the whole dimensive quantity of Christ 's body to. Position '' ( Predic so it seems that Christ 's body, but each part of the soul is to... Clear that to every `` genus '' follow its own proper accidents as... For it to be in this sacrament. `` moves himself as every animal does by addition. From which Aristotle proceeds to consider things relating to the intellect consecrations irremovable so long as the essence the! Outlines the activities and nature of the elements remain in the possible intellect a wayfarer through faith alone like... The phantasms exist in 1 first part parts of matter likened to exterior... The human species wayfarer through faith alone, like other supernatural things body animated by a soul. Has accidentally, then the whole dimensive quantity of Christ 's body always retains true... Wrought in the horse, the sacramental species cease to be present for it to be to... Sensitive soul, as the species of phantasms in the horse, the nerves, bones, and other animals.
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