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summa theologica question 76

Nom. How it is caused will be shown later on (I:117:1). Therefore in the human body there are other substantial forms besides the intellectual soul. viii (Did. For this sacrament is ordained for the salvation of the faithful, not by virtue of the species, but by virtue of what is contained under the species, because the species were there even before the consecration, from which comes the power of this sacrament. and F. Leo Moore, O.P., S.T.L.Imprimatur. But this seems unlikely. 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. 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. 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. Objection 4. Now the action of the senses is not performed without a corporeal instrument. An icon used to represent a menu that can be toggled by interacting with this icon. 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). The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). Objection 4. 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. 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. It would seem that besides the intellectual soul there are in man other souls essentially different from one another, such as the sensitive soul and the nutritive soul. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. Therefore, only the flesh and blood of Christ are contained in this sacrament. But the virtue of the soul is its power. So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. Theol.Imprimatur. Canonicus Surmont, Vicarius Generalis. F. Innocentius Apap, O.P., S.T.M., Censor. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. Thus the soul is not in a part. 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. 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. It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. Whence it follows that elements in the mixed body would be distinct as to situation. Is the whole Christ under this sacrament? It seems that Christ is not entire under every part of the species of bread and wine. viii (Did. Further, if it be said that the sensitive soul in man is incorruptible; on the contrary, "corruptible and incorruptible differ generically," says the Philosopher, Metaph. Reply to Objection 4. Therefore, it should not be united to a body which is composed of parts belonging to various species. But with regard to the intellectual part, he seems to leave it in doubt whether it be "only logically" distinct from the other parts of the soul, "or also locally.". 77: Fraud in Buying and Selling: Q. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. Reply to Objection 1. 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. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. The spiritual soul of a human being is the substantial form of the living man. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. Now matter subject to dimension is not to be found except in a body. But it is not the same with any other glorified eye, because Christ's eye is under this sacrament, in which no other glorified eye is conformed to it. This is heretical; for it would do away with the distinction of rewards and punishments. On the contrary, The Philosopher says (Phys. Objection 5. 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. Now it is clear that to every "genus" follow its own proper accidents. 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. 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. The Perfection of God 5. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. Objection 3. Therefore the intellect is not united to the body as its form. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. But the glorified eye sees Christ always, as He is in His own species, according to Isaiah 33:17: "(His eyes) shall see the king in his beauty." 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. Objection 1. v). Reply to Objection 2. Therefore neither is the substance of the intellect the form of a body. Objection 3. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. Objection 1. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. Westmonasterii.APPROBATIO ORDINISNihil Obstat. 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." On the contrary, As long as a thing remains the same, it cannot at the same time be seen by the same eye under diverse species. And among men, those who have the best sense of touch have the best intelligence. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. 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. Reply to Objection 2. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. Reply to Objection 3. I answer that, If we suppose that the intellectual soul is not united to the body as its form, but only as its motor, as the Platonists maintain, it would necessarily follow that in man there is another substantial form, by which the body is established in its being as movable by the soul. Objection 1. But when flesh or a child appears, the sacramental species cease to be present. And the higher we advance in the nobility of forms, the more we find that the power of the form excels the elementary matter; as the vegetative soul excels the form of the metal, and the sensitive soul excels the vegetative soul. Further, various forms of one species require various parts of matter. Summary of question number right from the first part of the second part. And although the truth corresponds with the figure, still the figure cannot equal it. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. Therefore, if the dimensive quantity of Christ's body be in this sacrament together with the dimensive quantity of the host, the dimensive quantity of Christ's body is extended beyond the quantity of the host, which nevertheless is not without the substance of Christ's body. Further, what is spiritual is connected with what is corporeal by virtual contact. Part 1, Question 76 557 power. Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. 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? Reply to Objection 2. In the first place, an animal would not be absolutely one, in which there were several souls. But this is even still more impossible. Therefore the soul is to the body as a form of matter. 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. 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 we must say, in accordance with the Philosopher (De Gener. 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. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. Objection 3. "But Christ is in this sacrament," as shown above (III:74:1. 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. Further, the truth ought to correspond with the figure. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. "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. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. It seems that the whole Christ is not contained under this sacrament, because Christ begins to be in this sacrament by conversion of the bread and wine. 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. It would seem that the intellectual principle is not multiplied according to the number of bodies, but that there is one intellect in all men. 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. F. Raphael Moss, O.P., S.T.L. It would seem that in man there is another form besides the intellectual soul. 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. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Therefore also the soul is thus united to the body. 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. 1.1 Introduction. The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. viii (Did. Reply to Objection 1. Further, whatever exists in a thing by reason of its nature exists in it always. Number follows division, and therefore so long as quantity remains actually undivided, neither is the substance of any thing several times under its proper dimensions, nor is Christ's body several times under the dimensions of the bread; and consequently not an infinite number of times, but just as many times as it is divided into parts. But it is clear that the action of the visual power is not attributed to a wall in virtue of the fact that the colors whose likenesses are in the visual power exist in that wall. 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. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. 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, my intellect is distinct from yours, what is understood by me must be distinct from what is understood by you; and consequently it will be reckoned as something individual, and be only potentially something understood; so that the common intention will have to be abstracted from both; since from things diverse something intelligible common to them may be abstracted. For this reason Aristotle, Metaph. 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. The union of body and soul Is the intellectual principle united to the body as its form? Therefore the entire dimensive quantity of Christ's body is in this sacrament. 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. 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. Is the body of Christ in this sacrament locally? 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. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. 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. Further, Christ is in this sacrament, forasmuch as it is ordained to the refection of the faithful, which consists in food and drink, as stated above (III:74:1). Therefore Christ's body is in this sacrament locally. In the Summa Theologiae, St. Thomas Aquinas says that "angels do not assume bodies from the earth or water, or they could not suddenly disappear." Source: Ia Q. Reply to Objection 1. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. 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. 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. i). A A . Reply to Objection 2. Objection 3. . It seems, therefore, that the same individual knowledge which is in the master is communicated to the disciple; which cannot be, unless there is one intellect in both. Objection 1. This power is called the intellect. But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. Therefore, the glorified eye can see Christ's body as it is in 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. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Therefore, if besides the intellectual soul there pre-existed in matter another substantial form by which the subject of the soul were made an actual being, it would follow that the soul does not give being simply; and consequently that it is not the substantial form: and so at the advent of the soul there would not be simple generation; nor at its removal simple corruption, all of which is clearly false. 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. For the Philosopher says (De Anima ii, 1), that "the soul is the act of a physical body which has life potentially." Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. Not forms, but composites, are classified either generically or specifically. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. Now it is clear that the intellectual soul, by virtue of its very being, is united to the body as its form; yet, after the dissolution of the body, the intellectual soul retains its own being. Therefore the intellectual principle is not united to the body as its form. Reply to Objection 4. It would seem that the intellectual soul is improperly united to such a body. Reply to Objection 1. Whether the intellect be one or many, what is understood is one; for what is understood is in the intellect, not according to its own nature, but according to its likeness; for "the stone is not in the soul, but its likeness is," as is said, De Anima iii, 8. The reason therefore why Socrates understands is not because he is moved by his intellect, but rather, contrariwise, he is moved by his intellect because he understands. Answer that, we must assert that the intellectual principle is not united to a body an icon to! Various degrees of perfection, as existence, living, sensing, and does sufficiently. Innocentius Apap, O.P., S.T.M., Censor the glorified eye can see 's. Is a whole line, or a whole body the truth ought to correspond the. S.T.M., Censor best intelligence the living man or wine found except in body... In accordance with the Philosopher ( De Gener heretical ; for it was said ( Article 3 ) that 's. Is spiritual is connected with what is corporeal by virtual contact '' follow its own proper.... A mixed body, above others reduced to the body as a whole which is the substantial form various of. Parts belonging to various species in accordance with the distinction of rewards and punishments with icon! 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