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. 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. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Avicenna held that the substantial forms of the elements remain entire in the mixed body; and that the mixture is made by the contrary qualities of the elements being reduced to an average. Now the human soul is the highest and noblest of forms. But it can be seen by a wayfarer through faith alone, like other supernatural things. Question. 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 virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. 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. Is the soul wholly in each part of the body. But it sometimes happens that such apparition comes about not merely by a change wrought in the beholders, but by an appearance which really exists outwardly. 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: . 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? 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. As has been already stated (III:75:5, after the consecration of the bread into the body of Christ, or of the wine into His blood, the accidents of both remain. Consequently, it seems that Christ's body is not there in any way. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. 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. Objection 2. 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. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. 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.". Objection 3. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. In the body is there any other substantial form? Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. Reply to Objection 4. Therefore it is not properly united to a corruptible body. On the contrary, The Philosopher says (Phys. Reply to Objection 4. But Christ's body has already begun to be in this sacrament by the consecration of the bread. Reply to Objection 2. Likewise it is evident that it is not in this sacrament circumscriptively, because it is not there according to the commensuration of its own quantity, as stated above. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. F. Raphael Moss, O.P., S.T.L. 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. 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. The reason is because nothing acts except so far as it is in act; wherefore a thing acts by that whereby it is in act. Summa Theologica Theme. Therefore it seems to be united to the body by means of an incorruptible body, and such would be some heavenly light, which would harmonize the elements, and unite them together. F. Raphael Moss, O.P., S.T.L. 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. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. But the intellectual principle, since it is incorruptible, as was shown above (I:75:6), remains separate from the body, after the dissolution of the body. 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. But fire and air are bodies. 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. For since the form is an act, and matter is only in potentiality, that which is composed of matter and form cannot be the form of another by virtue of itself as a whole. The place in which Christ's body is, is not empty; nor yet is it properly filled with the substance of Christ's body, which is not there locally, as stated above; but it is filled with the sacramental species, which have to fill the place either because of the nature of dimensions, or at least miraculously, as they also subsist miraculously after the fashion of substance. Since, then, the substance of Christ's body is present on the altar by the power of this sacrament, while its dimensive quantity is there concomitantly and as it were accidentally, therefore the dimensive quantity of Christ's body is in this sacrament, not according to its proper manner (namely, that the whole is in the whole, and the individual parts in individual parts), but after the manner of substance, whose nature is for the whole to be in the whole, and the whole in every part. Are all the dimensions of Christ's body in this sacrament? Reply to Objection 5. Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. 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. 78: The Specific Powers of the Soul: It follows therefore that the intellectual principle is the proper form of man. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. Objection 2. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? In the same way several intellects understand one object understood. But the glorified eye cannot be hindered by anything from seeing bodies as they are. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. 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. Further, every form is determined according to the nature of the matter of which it is the form; otherwise no proportion would be required between matter and form. 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. And (De Anima ii, 3) he compares the various souls to the species of figures, one of which contains another; as a pentagon contains and exceeds a tetragon. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. As stated above, the body of Christ is not under the species of wine by the power of the sacrament, but by real concomitance: and therefore by the consecration of the wine the body of Christ is not there of itself, but concomitantly. Thus the soul is not in a part. It seems, then, that it does not see Christ, as He is under the species of this sacrament. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. Objection 1. Reply to Objection 3. ix, 10). Now the action of the senses is not performed without a corporeal instrument. Further, what is spiritual is connected with what is corporeal by virtual contact. Therefore the body or the blood of Christ is not under those species. But various parts of matter are unintelligible without division in measurable quantities. 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. Therefore the body of Christ is in this sacrament locally. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. And therefore had this sacrament been celebrated during those three days when He was dead, the soul of Christ would not have been there, neither by the power of the sacrament, nor from real concomitance. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). Nom. 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) Now matter subject to dimension is not to be found except in a body. 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. The spiritual soul of a human being is the substantial form of the living man. Whence Aristotle concludes (Ethic. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. 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. Nor does it matter, as to this particular point, whether there be one intellect or many; because, even if there were but one, it would necessarily be an individual intellect, and the species whereby it understands, an individual species. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. Part 1, Question 76 557 power. Reply to Objection 3. It is separate indeed according to its intellectual power, because the intellectual power does not belong to a corporeal organ, as the power of seeing is the act of the eye; for understanding is an act which cannot be performed by a corporeal organ, like the act of seeing. Objection 4. And so it seems that Christ is in this sacrament movably. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." In like manner the multiplicity of souls is in proportion to the multiplicity of the bodies; yet, after the dissolution of the bodies, the souls retain their multiplied being. But since the soul is united to the body as its form, it must necessarily be in the whole body, and in each part thereof. "that is, what makes them one? Objection 2. This can be made clear by three different reasons. 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. Neither, therefore, if this sacrament be reserved until morning, will Christ's body be there; and so it is not immovably in this sacrament. 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. Further, all the powers of the soul are rooted in the essence of the soul. For it is not an accidental form, but the substantial form of the body. Objection 2. Reply to Objection 3. 75 - Of Man Who is Composed of a Spiritual and a Corporeal Substance: And in the First Place, Concerning What Belongs to the Essence of the Soul (Seven Articles) . Further, what is once "in being" cannot be again "in becoming." 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. This is clear if, as Plato maintained, man is the intellect itself. Objection 4. It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. On the contrary, According to the Philosopher, Metaph. The soul is the act of an organic body, as of its primary and proportionate perfectible. Therefore since, as we have said, the intellectual soul contains virtually what belongs to the sensitive soul, and something more, reason can consider separately what belongs to the power of the sensitive soul, as something imperfect and material. But in this sacrament the dimensive quantity of the bread is there after its proper manner, that is, according to commensuration: not so the dimensive quantity of Christ's body, for that is there after the manner of substance, as stated above (Reply to Objection 1). Reply to Objection 3. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. Reply to Objection 2. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. Reply to Objection 3. Some of the powers of the soul are in it according as it exceeds the entire capacity of the body, namely the intellect and the will; whence these powers are not said to be in any part of the body. x). 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. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. Objection 2. Objection 4. 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. Concerning the first, a double consideration occurs: the first, about the mystery of the Incarnation itself, whereby God was made man for our salvation; the second . It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. Therefore, apparently it is impossible for the entire Christ to be under every part of the species. 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." But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. But the virtue of the soul is its power. Therefore there is but one intellect in all men. Therefore, according to the division of matter, there are many souls of one species; while it is quite impossible for many angels to be of one species. Consequently the body of Christ fills that place. The Perfection of God 5. 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." It is against these that Cyril says (Ep. Reply to Objection 2. But when breathing ceases, the soul is separated from the body. 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. 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.) 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. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. But when flesh or a child appears, the sacramental species cease to be present. 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