summa theologica question 76

This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. 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 6. For matter must be proportionate to the form. Canonicus Surmont, Vicarius Generalis. But the phantasm itself is not a form of the possible intellect; it is the intelligible species abstracted from the phantasm that is a form. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. Objection 2. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. The soul does not move the body by its essence, as the form of the body, but by the motive power, the act of which presupposes the body to be already actualized by the soul: so that the soul by its motive power is the part which moves; and the animate body is the part moved. 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. Summa Theologica Theme. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. 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. The reason of this is that a thing is one, according as it is a being. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. Therefore the whole soul is not in each part. In the first place, an animal would not be absolutely one, in which there were several souls. Therefore the whole Christ is not contained under each species. But it is evident that the bread and wine cannot be changed either into the Godhead or into the soul of Christ. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. But to be united to matter belongs to the form by reason of its nature; because form is the act of matter, not by an accidental quality, but by its own essence; otherwise matter and form would not make a thing substantially one, but only accidentally one. The soul is the act of an organic body, as of its primary and proportionate perfectible. Objection 3. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. On the contrary, According to the Philosopher, Metaph. Objection 1. The manner of being of every thing is determined by what belongs to it of itself, and not according to what is coupled accidentally with it: thus an object is present to the sight, according as it is white, and not according as it is sweet, although the same object may be both white and sweet; hence sweetness is in the sight after the manner of whiteness, and not after that of sweetness. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. It would seem that the whole soul is not in each part of the body; for the Philosopher says in De causa motus animalium (De mot. Objection 2. Objection 6. Reply to Objection 2. This is contrary to the teaching of the Philosopher, who holds that understanding is not possible through a corporeal instrument (De Anima iii, 4). 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. Objection 4. If, on the contrary, we suppose one instrument and several principal agents, we might say that there are several agents, but one act; for example, if there be many drawing a ship by means of a rope; there will be many drawing, but one pull. Now it is clear that because the colors, the images of which are in the sight, are on a wall, the action of seeing is not attributed to the wall: for we do not say that the wall sees, but rather that it is seen. 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! For it is manifest that, supposing there is one principal agent, and two instruments, we can say that there is one agent absolutely, but several actions; as when one man touches several things with his two hands, there will be one who touches, but two contacts. But the dimensive quantity of Christ's body is considerably larger than the dimensive quantity of the consecrated host according to every dimension. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. 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.". This answer does not seem sufficient; because before sin the human body was immortal not by nature, but by a gift of Divine grace; otherwise its immortality would not be forfeited through sin, as neither was the immortality of the devil. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. 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, only the flesh and blood of Christ are contained in this sacrament. Reply to Objection 3. It would seem that in man there is another form besides the intellectual soul. Is the body of Christ in this sacrament locally? FIRST PART (QQ. This can be made clear by three different reasons. Objection 5. Is the entire Christ under each species of the sacrament? But when flesh or a child appears, the sacramental species cease to be present. Of these certain Platonists said that the intellectual soul has an incorruptible body naturally united to it, from which it is never separated, and by means of which it is united to the corruptible body of man. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. Therefore the body of Christ is in this sacrament locally. v, 1), since it is a being only potentially; indeed everything that is moved is a body. "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. Therefore in man and in every animal there must be another substantial form, by which the body is constituted. The relations of origin relations of origin (28). Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. . 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. Some, however, tried to maintain that the intellect is united to the body as its motor; and hence that the intellect and body form one thing so that the act of the intellect could be attributed to the whole. Reply to Objection 3. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. 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. 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. Further, it is impossible for two dimensive quantities to be together, even though one be separate from its subject, and the other in a natural body, as is clear from the Philosopher (Metaph. The artisan, for instance, for the form of the saw chooses iron adapted for cutting through hard material; but that the teeth of the saw may become blunt and rusted, follows by force of the matter itself. Therefore some other substantial form in the body precedes the soul. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. Now all this is fictious and ridiculous: for light is not a body; and the fifth essence does not enter materially into the composition of a mixed body (since it is unchangeable), but only virtually: and lastly, because the soul is immediately united to the body as the form to matter. Objection 1. Reply to Objection 3. Reply to Objection 1. 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. 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. But to be in a place is an accident when compared with the extrinsic container. A body is not necessary to the intellectual soul by reason of its intellectual operation considered as such; but on account of the sensitive power, which requires an organ of equable temperament. Now the substantial form perfects not only the whole, but each part of the whole. But whatever fills a place is there locally. I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. 77: The Powers of the Soul in General: Q. Reply to Objection 2. 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) Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! Further, since the form is the principle of the species, one form cannot produce a variety of species. 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. To this end, Aquinas cites proofs for the existence of God and outlines the activities and nature of God. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. 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. Others said that the soul is united to the body by means of a corporeal spirit. Therefore the entire dimensive quantity of Christ's body is in this sacrament. 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. But Christ's body has already begun to be in this sacrament by the consecration of the bread. But it can be seen by a wayfarer through faith alone, like other supernatural things. As it is in this sacrament, can Christ's body be seen by the eye? But the part which moves is the soul. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. 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. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. 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. As the Philosopher says (Phys. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". But the body has a substantial form by which it is a body. Now an animal is so called from its having a sensitive soul; and, therefore, "animal" will not be one genus common to man and other animals, which is absurd. 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. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. It seems that the body of Christ, as it is in this sacrament, can be seen by the eye, at least by a glorified one. But dispositions to a form are accidents. Further, things which are very distant from one another, are not united except by something between them. Q. The body of Christ remains in this sacrament not only until the morrow, but also in the future, so long as the sacramental species remain: and when they cease, Christ's body ceases to be under them, not because it depends on them, but because the relationship of Christ's body to those species is taken away, in the same way as God ceases to be the Lord of a creature which ceases to exist. Therefore, if we have one form by which a thing is an animal, and another form by which it is a man, it follows either that one of these two things could not be predicated of the other, except accidentally, supposing these two forms not to be ordered to one anotheror that one would be predicated of the other according to the second manner of essential predication, if one soul be presupposed to the other. For it is not an accidental form, but the substantial form of the body. 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. 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 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. POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. Edus. "that is, what makes them one? Are all the dimensions of Christ's body in this sacrament? Now it is the nature of a body for it to be "quantity having position" (Predic. Therefore Christ's body is in this sacrament locally. Further, whatever exists in a thing by reason of its nature exists in it always. This is not the case with other non-subsistent forms. Objection 1. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). 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). 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." There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. SUMMA THEOLOGICA. Therefore neither is the substance of the intellect the form of a body. Therefore we must presuppose accidents to be in matter before the substantial form; and therefore before the soul, since the soul is a substantial form. 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. Moreover it is perceived differently by different intellects. Translated by. 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. Further, what is once "in being" cannot be again "in becoming." But the conversion which takes place in this sacrament is terminated directly at the substance of Christ's body, and not at its dimensions; which is evident from the fact that the dimensive quantity of the bread remains after the consecration, while only the substance of the bread passes away. Nevertheless the breath is a means of moving, as the first instrument of motion. Now man is corruptible like other animals. 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. vii 2), difference is derived from the form. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. 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. 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