Now the substantial form perfects not only the whole, but each part of the whole. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. It is against these that Cyril says (Ep. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." On the contrary, The Philosopher says (De Anima ii, 1): "We need not ask if the soul and body are one, as neither do we ask if wax and its shape are one." Hence it remains that Christ's body is not in this sacrament as in a place, but after the manner of substance, that is to say, in that way in which substance is contained by dimensions; because the substance of Christ's body succeeds the substance of bread in this sacrament: hence as the substance of bread was not locally under its dimensions, but after the manner of substance, so neither is the substance of Christ's body. Although the whole Christ is under each species, yet it is so not without purpose. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. 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. Now the intellectual soul, as we have seen above (I:55:2) in the order of nature, holds the lowest place among intellectual substances; inasmuch as it is not naturally gifted with the knowledge of truth, as the angels are; but has to gather knowledge from individual things by way of the senses, as Dionysius says (Div. Westmonasterii.APPROBATIO ORDINISNihil Obstat. 78: The Specific Powers of the Soul: For every form exists in its proper disposed matter. The same can be clearly shown from the nature of the human species. Because those species can be divided infinitely. 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. Edus. Objection 1. Objection 3. Reply to Objection 2. It seems, then, that it does not see Christ, as He is under the species of this sacrament. vi, 1). 78: Usury, or Interest on Money Lent: If, therefore, the whole soul be in each part of the body, it follows that all the powers of the soul are in each part of the body; thus the sight will be in the ear, and hearing in the eye, and this is absurd. But the soul seems to be one chiefly on account of the intellect. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Reply to Objection 3. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? Instead of all these, man has by nature his reason and his hands, which are "the organs of organs" (De Anima iii), since by their means man can make for himself instruments of an infinite variety, and for any number of purposes. Objection 2. First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. FIRST PART (QQ. Further, the Philosopher says (De Anima. ", 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. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." Objection 3. But there is this difference, according to the opinion of Aristotle, between the sense and the intelligencethat a thing is perceived by the sense according to the disposition which it has outside the soul that is, in its individuality; whereas the nature of the thing understood is indeed outside the soul, but the mode according to which it exists outside the soul is not the mode according to which it is understood. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. 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. 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. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) 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. 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. Aa Aa. Reply to Objection 3. Therefore if there were not in man some other substantial form besides the rational soul, and if this were to inhere immediately to primary matter; it would follow that it ranks among the most imperfect forms which inhere to matter immediately. 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: . 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." Therefore the entire dimensive quantity of Christ's body is in this sacrament. Are all the dimensions of Christ's body in this sacrament? But the place, where this sacrament is, is much less than the body of Christ. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. Objection 1. Therefore the intellect is not united to the body as its form. Further, things which are very distant from one another, are not united except by something between them. For this reason among animals, man has the best sense of touch. 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. 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. Objection 4. 76. vii, 6), against Plato, that if the idea of an animal is distinct from the idea of a biped, then a biped animal is not absolutely one. Now what is added is always more perfect. Fathers of the English Dominican Province. 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. 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. But Christ's body has already begun to be in this sacrament by the consecration of the bread. In like manner, the soul is said to be the "act of a body," etc., because by the soul it is a body, and is organic, and has life potentially. Therefore by the coming of the accidental form a thing is not said to be made or generated simply, but to be made such, or to be in some particular condition; and in like manner, when an accidental form is removed, a thing is said to be corrupted, not simply, but relatively. A A . Answers: 1. "The human mind may perceive truth only through thinking, as is clear from Augustine." - Thomas Aquinas, Summa Theologica Summa Theologica is an extensive five-volume masterpiece about the. Whence it does not follow that a part of an animal is an animal. Reply to Objection 3. 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 among men, those who have the best sense of touch have the best intelligence. 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. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. But fire and air are bodies. Further, all the powers of the soul are rooted in the essence of the soul. Therefore it is impossible that one individual intellectual soul should belong to several individuals. Reply to Objection 4. . Objection 2. 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. Reply to Objection 3. 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. Christ's body is not in this sacrament definitively, because then it would be only on the particular altar where this sacrament is performed: whereas it is in heaven under its own species, and on many other altars under the sacramental species. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Hence in no way is Christ's body locally in this sacrament. To this end, Aquinas cites proofs for the existence of God and outlines the activities and nature of God. For the same essential form makes man an actual being, a body, a living being, an animal, and a man. Objection 1. Therefore the entire Christ is not contained under this sacrament. Averroes maintained that the forms of elements, by reason of their imperfection, are a medium between accidental and substantial forms, and so can be "more" or "less"; and therefore in the mixture they are modified and reduced to an average, so that one form emerges from them. For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. And therefore it is not necessary for Christ to be in this sacrament as in a place. 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 impossible for matter to be apprehended as hot, or as having quantity, before it is actual. But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. 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. Objection 3. Reply to Objection 2. 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. It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. For we do not say that the wall sees; rather, we say that the wall is seen. Therefore we must say, in accordance with the Philosopher (De Gener. Reply to Objection 5. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". Objection 3. 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. 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. Reply to Objection 4. 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. But that it is not outside the superficies of the sacrament, nor on any other part of the altar, is due not to its being there definitively or circumscriptively, but to its being there by consecration and conversion of the bread and wine, as stated above (Article 1; 15, 2, sqq.). The soul is the act of an organic body, as of its primary and proportionate perfectible. So when we say that Socrates or Plato understands, it is clear that this is not attributed to him accidentally; since it is ascribed to him as man, which is predicated of him essentially. 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. This is heretical; for it would do away with the distinction of rewards and punishments. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. Therefore the soul is united to the human body by means of a body. 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. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! 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. Therefore it exists only in an organic body. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. This can be made clear by three different reasons. F. Raphael Moss, O.P., S.T.L. 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. Objection 2. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. animal. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. 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. 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. A proof of which is, that on the withdrawal of the soul, no part of the body retains its proper action; although that which retains its species, retains the action of the species. viii, 5). Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. Is the intellectual principle united to the body as its form? But the part which moves is the soul. Reply to Objection 3. But the intellectual action is not the action of a body, as appears from above (I:75:2). First of all, because a body which is visible brings about an alteration in the medium, through its accidents. 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. 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. ii, 1). 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. "But Christ is in this sacrament," as shown above (III:74:1. Edus. 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. 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. 1 First Part. Reply to Objection 1. And so it seems that Christ is in this sacrament movably. 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. 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. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose fr! Unreasonable to maintain that there exists one intellect for all men host or of the.. 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