To this end, Aquinas cites proofs for the existence of God and outlines the activities and nature of God. 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. 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 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. Therefore the species of things would be received individually into my intellect, and also into yours: which is contrary to the nature of the intellect which knows universals. In the body is there any other substantial form? 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. Therefore it is impossible that the entire Christ be contained under this sacrament. If, however, the intellectual soul is united to the body as the substantial form, as we have already said above (Article 1), it is impossible for any accidental disposition to come between the body and the soul, or between any substantial form whatever and its matter. 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 5. It seems that the whole Christ is not contained under both species of this sacrament. Reply to Objection 3. Therefore there are not many human souls in one species. 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. Therefore some other substantial form in the body precedes the soul. Union of Soul and Body in Man 1. 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. But the measure of the bread and wine is much smaller than the measure of Christ's body. Question 76. and F. Leo Moore, O.P., S.T.L.Imprimatur. But when flesh or a child appears, the sacramental species cease to be present. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. The intellectual soul as comprehending universals, has a power extending to the infinite; therefore it cannot be limited by nature to certain fixed natural notions, or even to certain fixed means whether of defence or of clothing, as is the case with other animals, the souls of which are endowed with knowledge and power in regard to fixed particular things. Reply to Objection 1. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". 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. Canonicus Surmont, Vicarius Generalis. The Philosopher is speaking there of the motive power of the soul. Therefore the whole Christ is not contained under each species. But one cannot sense without a body: therefore the body must be some part of man. 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. 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. Hence there is no parallel reason, as is evident from what was said above. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. Therefore this principle by which we primarily understand, whether it be called the intellect or the intellectual soul, is the form of the body. Reply to Objection 3. 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. 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. Since, however, the soul has not quantitative totality, neither essentially, nor accidentally, as we have seen; it is enough to say that the whole soul is in each part of the body, by totality of perfection and of essence, but not by totality of power. But the body has a substantial form by which it is a body. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. Is the body of Christ in this sacrament locally? We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. It seems that Christ is not entire under every part of the species of bread and wine. On the contrary, Augustine says (De Trin. 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. Reply to Objection 2. Reply to Objection 2. Reply to Objection 3. This is heretical; for it would do away with the distinction of rewards and punishments. "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. x). Therefore, for the same reason, every other glorified eye can see Him. But nature never fails in necessary things: therefore the intellectual soul had to be endowed not only with the power of understanding, but also with the power of feeling. 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) But Christ's body is at rest in heaven. 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. 76: Malediction: Q. FIRST PART (QQ. 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. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. 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. But if there is one intellect, no matter how diverse may be all those things of which the intellect makes use as instruments, in no way is it possible to say that Socrates and Plato are otherwise than one understanding man. Consequently, the dimensive quantity of Christ's body is not there. 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. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Consequently, it remains to be said, that, while the dimensions remain the same as before, there is a miraculous change wrought in the other accidents, such as shape, color, and the rest, so that flesh, or blood, or a child, is seen. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. Others said that the soul is united to the body by means of a corporeal spirit. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). Therefore, only the flesh and blood of Christ are contained in this sacrament. Therefore it is not properly united to a corruptible body. Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. But with things which can of themselves be in a place, like bodies, it is otherwise than with things which cannot of themselves be in a place, such as forms and spiritual substances. Nevertheless the breath is a means of moving, as the first instrument of motion. 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. Reply to Objection 6. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. Objection 3. Further, if Christ's body were to remain under this sacrament even until the morrow, for the same reason it will remain there during all coming time; for it cannot be said that it ceases to be there when the species pass, because the existence of Christ's body is not dependent on those species. Therefore we must say, in accordance with the Philosopher (De Gener. This is the demonstration used by Aristotle (De Anima ii, 2). Objection 4. 78: Usury, or Interest on Money Lent: 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." If nothing, then, be contained under one species, but what is contained under the other, and if the whole Christ be contained under both, it seems that one of them is superfluous in this sacrament. But if the species be abstracted from the conditions of individual matter, there will be a likeness of the nature without those things which make it distinct and multiplied; thus there will be knowledge of the universal. If therefore Christ be entirely under every part of the said species, it would follow that He is in this sacrament an infinite number of times: which is unreasonable; because the infinite is repugnant not only to nature, but likewise to grace. Reply to Objection 1. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). Objection 2. Further, man moves himself as every animal does. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. 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. And as a light body remains light, when removed from its proper place, retaining meanwhile an aptitude and an inclination for its proper place; so the human soul retains its proper existence when separated from the body, having an aptitude and a natural inclination to be united to the body. Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. Objection 3. Whence it follows that elements in the mixed body would be distinct as to situation. Nom. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). Therefore of necessity by the same form a thing is animal and man; otherwise man would not really be the thing which is an animal, so that animal can be essentially predicated of man. Further, whatever has per se existence is not united to the body as its form; because a form is that by which a thing exists: so that the very existence of a form does not belong to the form by itself. 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. 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. Therefore, on the withdrawal of the soul, as we do not speak of an animal or a man unless equivocally, as we speak of a painted animal or a stone animal; so is it with the hand, the eye, the flesh and bones, as the Philosopher says (De Anima ii, 1). We must therefore say either that Socrates understands by virtue of his whole self, as Plato maintained, holding that man is an intellectual soul; or that intelligence is a part of Socrates. But the intellectual soul is incorruptible. But if anyone says that the intellectual soul is not the form of the body he must first explain how it is that this action of understanding is the action of this particular man; for each one is conscious that it is himself who understands. Consequently, it seems that Christ's body is not there in any way. 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. On the contrary, The Philosopher says (Phys. 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 1. Further, the place of the bread and wine is not empty, because nature abhors a vacuum; nor is the substance of the bread there, as stated above (III:75:2); but only the body of Christ is there. Now the form, through itself, makes a thing to be actual since it is itself essentially an act; nor does it give existence by means of something else. But the intellectual soul is the most perfect of souls. 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. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). Reply to Objection 4. viii (Did. Part 1, Question 76 557 power. Aquinas concludes that, although theology does not require philosophy to promote knowledge of God, philosophy nevertheless can be of service to the aims of theology. Nor is it less impossible for anything to be a medium between substance and accident. Reply to Objection 1. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". As the Philosopher says (Phys. 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. Evang. Yet Christ does not remain in this sacrament for all coming time. Yet the first act is said to be in potentiality to the second act, which is operation; for such a potentiality "does not reject"that is, does not excludethe soul. 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. animal. 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. But a form which requires variety in the parts, such as a soul, and specially the soul of perfect animals, is not equally related to the whole and the parts: hence it is not divided accidentally when the whole is divided. 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. But the form of the thing understood is not received into the intellect materially and individually, but rather immaterially and universally: otherwise the intellect would not be capable of the knowledge of immaterial and universal objects, but only of individuals, like the senses. Pasnau) Question On Soul Considered in Its Own Right Having considered spiritual and also corporeal creatures, we should now consider human beings, who are composed of a spiritual andcorporeal nature. and F. Leo Moore, O.P., S.T.L.Imprimatur. 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. Therefore the soul is to the body as a form of matter. Reply to Objection 2. But various parts of matter are unintelligible without division in measurable quantities. But the intellectual soul is one form. Is it united to such a body by means of another body? Therefore the intellect is not united to the body as its form. 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. vii (Did. Reply to Objection 1. But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. Now it is the nature of a body for it to be "quantity having position" (Predic. On the contrary, It is said in the book De Ecclesiasticis Dogmatibus xv: "Nor do we say that there are two souls in one man, as James and other Syrians write; one, animal, by which the body is animated, and which is mingled with the blood; the other, spiritual, which obeys the reason; but we say that it is one and the same soul in man, that both gives life to the body by being united to it, and orders itself by its own reasoning. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. viii (Did. The parts of an animal, for instance, the eye, hand, flesh, and bones, and so forth, do not make the species; but the whole does, and therefore, properly speaking, we cannot say that these are of different species, but that they are of various dispositions. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. 1 First Part. Now in one intellect, from different phantasms of the same species, only one intelligible species is abstracted; as appears in one man, in whom there may be different phantasms of a stone; yet from all of them only one intelligible species of a stone is abstracted; by which the intellect of that one man, by one operation, understands the nature of a stone, notwithstanding the diversity of phantasms. 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