summa theologica question 76

FIRST PART (QQ. Is the whole Christ under this sacrament? I answer that, As stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is in this sacrament not after the proper manner of dimensive quantity, but rather after the manner of substance. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. Although the whole Christ is under each species, yet it is so not without purpose. 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. 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. Now it is clear that no matter how the intellect is united or coupled to this or that man, the intellect has the precedence of all the other things which appertain to man; for the sensitive powers obey the intellect, and are at its service. But to be in a place is an accident when compared with the extrinsic container. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. Therefore it is impossible that one individual intellectual soul should belong to several individuals. 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). But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. Now the substantial form gives being simply; therefore by its coming a thing is said to be generated simply; and by its removal to be corrupted simply. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. Further, Augustine (De Quant. Therefore Christ's body is in this sacrament locally. And to this mode can be reduced what we say of Christ, being moved accidentally, according to the existence which He has in this sacrament, in which He is not present as in a place. Reply to Objection 3. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. Therefore, it should not be united to a body which is composed of parts belonging to various species. "that is, what makes them one? For the Philosopher says (De Anima ii, 1), that "the soul is the act of a physical body which has life potentially." Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. Reply to Objection 3. Further, the soul is in the body of which it is the act. 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. ii, 3) that the embryo is an animal before it is a man. 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. But Christ's body seems to be definitively in this sacrament, because it is so present where the species of the bread and wine are, that it is nowhere else upon the altar: likewise it seems to be there circumscriptively, because it is so contained under the species of the consecrated host, that it neither exceeds it nor is exceeded by it. Therefore, it cannot begin again to be there by the consecration of the wine; and so Christ's body will not be contained under the species of the wine, and accordingly neither the entire Christ. But Christ's body has already begun to be in this sacrament by the consecration of the bread. 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. Nom. Objection 4. 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. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. Nom. 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. But the place, where this sacrament is, is much less than the body of Christ. Hence since it is seen in its proper species, and is adored in heaven, it is not seen under its proper species in this sacrament. 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. Reply to Objection 3. v, 1), since it is a being only potentially; indeed everything that is moved is a body. 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. F. Innocentius Apap, O.P., S.T.M., Censor. 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. Because the change of the bread and wine is not terminated at the Godhead or the soul of Christ, it follows as a consequence that the Godhead or the soul of Christ is in this sacrament not by the power of the sacrament, but from real concomitance. The reason of this is that a thing is one, according as it is a being. For the same essential form makes man an actual being, a body, a living being, an animal, and a man. A A . SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). And so the difference of corruptible and incorruptible which is on the part of the forms does not involve a generic difference between man and the other animals. Font. Text Size. For Augustine says (Gen. ad lit. 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. 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. But it belongs to the nature of this quantity that the various parts exist in various parts of place. ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. For it is not an accidental form, but the substantial form of the body. 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. 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. For this reason among animals, man has the best sense of touch. And then there would not be a real mixture which is in respect of the whole; but only a mixture apparent to sense, by the juxtaposition of particles. Further, man moves himself as every animal does. iv). Not forms, but composites, are classified either generically or specifically. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." 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. The Philosopher is speaking there of the motive power of the soul. 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. Whence it does not follow that a part of an animal is an animal. iv). And although the truth corresponds with the figure, still the figure cannot equal it. Union of Soul and Body in Man 1. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. Nevertheless, since the substance of Christ's body is not really deprived of its dimensive quantity and its other accidents, hence it comes that by reason of real concomitance the whole dimensive quantity of Christ's body and all its other accidents are in this sacrament. And since the conversion of the substance of the bread is terminated at the substance of the body of Christ, and since according to the manner of substance the body of Christ is properly and directly in this sacrament; such distance of parts is indeed in Christ's true body, which, however, is not compared to this sacrament according to such distance, but according to the manner of its substance, as stated above (Article 1, Reply to Objection 3). That it is entire in each part thereof, may be concluded from this, that since a whole is that which is divided into parts, there are three kinds of totality, corresponding to three kinds of division. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. But the substantial form gives substantial being. Reply to Objection 3. For if any two things be really united, then wherever the one is really, there must the other also be: since things really united together are only distinguished by an operation of the mind. For this reason we observe that there is a greater variety of parts in perfect than in imperfect animals; and in these a greater variety than in plants. It would seem that the intellectual soul is improperly united to such 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. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. Question. Reply to Objection 1. The union of body and soul Is the intellectual principle united to the body as its form? How it is caused will be shown later on (I:117:1). Question 76. 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. This is suitable to the intellectual soul, which, although it be one in its essence, yet on account of its perfection, is manifold in power: and therefore, for its various operations it requires various dispositions in the parts of the body to which it is united. Therefore He is moved when it is moved. To be united to the body belongs to the soul by reason of itself, as it belongs to a light body by reason of itself to be raised up. 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. The Summa Theologica is divided into three parts. But the shape is united to the wax without a body intervening. 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. 76: Malediction: Q. It is true that it moves the grosser parts of the body by the more subtle parts. 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. 76. Therefore we answer otherwise by observing that in matter two conditions are to be found; one which is chosen in order that the matter be suitable to the form; the other which follows by force of the first disposition. 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. Reply to Objection 2. 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. On the contrary, The Philosopher says (Phys. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. Objection 1. Objection 3. On the contrary, Ambrose says (De Officiis): "Christ is in this 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. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. 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. Therefore the whole soul is not in each part. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. and F. Leo Moore, O.P., S.T.L.Imprimatur. The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. Therefore there is one intellect of all men. Objection 1. And therefore it is not necessary for Christ to be in this sacrament as in a place. 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. Whence it follows that elements in the mixed body would be distinct as to situation. Objection 1. Reply to Objection 6. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. Aa Aa. 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. Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. . But the measure of the bread and wine is much smaller than the measure of Christ's body. 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. Now the human soul is the highest and noblest of forms. 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. Therefore also the soul is thus united to the body. But whatever fills a place is there locally. The soul is the act of an organic body, as of its primary and proportionate perfectible. In the body is there any other substantial form? 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. Reply to Objection 1. Now the substantial form perfects not only the whole, but each part of the whole. viii (Did. One knowledge exists in the disciple and another in the master. It would seem that in man there is another form besides the intellectual soul. But the intellectual soul is incorruptible. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. Therefore, for the same reason, every other glorified eye can see Him. Reply to Objection 6. In the same way several intellects understand one object understood. Now whatever is received into anything must be received according to the condition of the receiver. 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. Objection 2. Wherefore the unity of a thing composed of matter and form, is by virtue of the form itself, which by reason of its very nature is united to matter as its act. Therefore it is not united to the body as its form. 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. Animal. Now all the other senses are based on the sense of touch. Objection 1. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." On the other hand, His soul was truly separated from His body, as stated above (III:50:5). But it can be seen by a wayfarer through faith alone, like other supernatural things. Therefore if understanding is attributed to Socrates, as the action of what moves him, it follows that it is attributed to him as to an instrument. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. Therefore in the human body there are other substantial forms besides the intellectual soul. 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!

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