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? The Nature and Extent of Sacred Doctrine 2. Objection 2. The distinction between Socrates and Plato would be no other than that of one man with a tunic and another with a cloak; which is quite absurd. Reply to Objection 2. 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 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. What are the qualities required in the body of which the intellectual principle is the form? Therefore in man and in every animal there must be another substantial form, by which the body is constituted. 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. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. But Christ's eye beholds Himself as He is in 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. Wherefore it excels corporeal matter in its power by the fact that it has an operation and a power in which corporeal matter has no share whatever. 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. Objection 1. viii (Did. Moreover it is perceived differently by different intellects. It is true that it moves the grosser parts of the body by the more subtle parts. Reply to Objection 2. 1.1 Introduction. When such apparition takes place, the sacramental species sometimes continue entire in themselves; and sometimes only as to that which is principal, as was said above. 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). 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. F. Raphael Moss, O.P., S.T.L. If, however, Socrates be a whole composed of a union of the intellect with whatever else belongs to Socrates, and still the intellect be united to those other things only as a motor, it follows that Socrates is not one absolutely, and consequently neither a being absolutely, for a thing is a being according as it is one. 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. 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. And not even the angelic intellect of its own natural power is capable of beholding it; consequently the devils cannot by their intellect perceive Christ in this sacrament, except through faith, to which they do not pay willing assent; yet they are convinced of it from the evidence of signs, according to James 2:19: "The devils believe, and tremble.". On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. Objection 1. Neither, therefore, if this sacrament be reserved until morning, will Christ's body be there; and so it is not immovably in this sacrament. Hence in no way is Christ's body locally in this sacrament. The Philosopher is speaking there of the motive power of the soul. Therefore the whole soul is not in each part. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. Therefore, for the same reason, every other glorified eye can see Him. Therefore the soul is not in each part of the body. 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. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. But whatever fills a place is there locally. 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. 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. 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. Therefore it is not properly united to a corruptible body. For the relation of phantasms to the intellect is like the relation of colors to the sense of sight, as he says De Anima iii, 5,7. Therefore, it should not be united to a body which is composed of parts belonging to various species. 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 both of these consequences are clearly false: because "animal" is predicated of man essentially and not accidentally; and man is not part of the definition of an animal, but the other way about. This is not the case with other non-subsistent forms. And, as was said already, this is not deception, because it is done "to represent the truth," namely, to show by this miraculous apparition that Christ's body and blood are truly in this sacrament. And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. It seems, therefore, to follow that there is one intellect in all men. 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) . Summa theologiae 1a 75-76 (tr. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. And because it observes that this is something common to man and to other animals, it forms thence the notion of the "genus"; while that wherein the intellectual soul exceeds the sensitive soul, it takes as formal and perfecting; thence it gathers the "difference" of man. Objection 2. Therefore Christ's body is not in this sacrament as in a place. Objection 1. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. But the species of anything is derived from its form. 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 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. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. Further, various forms of one species require various parts of matter. Thus the soul is not in a part. Translated by. It is against these that Cyril says (Ep. 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. F. Innocentius Apap, O.P., S.T.M., Censor. Therefore the soul is to the body as a form of matter. 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. And first we should consider the natureof human beings [QQ75-89], then second Wherefore, after the consecration, the whole substance of Christ's body and blood is contained in this sacrament, just as the whole substance of the bread and wine was contained there before the consecration. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. This power is called the intellect. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. But various parts of matter are unintelligible without division in measurable quantities. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. Reply to Objection 1. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. But all men are of one species. But the soul seems to be one chiefly on account of the intellect. 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. The first cannot stand, as was shown above (I:75:4), for this reason, that it is one and the same man who is conscious both that he understands, and that he senses. 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. In the body, the form of which is an intellectual principle, is there some other soul? The human soul, by reason of its perfection, is not a form merged in matter, or entirely embraced by matter. 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. 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. 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. But the intellectual action is not the action of a body, as appears from above (I:75:2). 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. Is it united to such a body by means of another body? Objection 1. This quality of the mixture is the proper disposition for the substantial form of the mixed body; for instance, the form of a stone, or of any sort of soul. 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. Objection 5. 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. 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. Objection 4. For since the Godhead never set aside the assumed body, wherever the body of Christ is, there, of necessity, must the Godhead be; and therefore it is necessary for the Godhead to be in this sacrament concomitantly with His body. 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 in Christ, being in Himself and being under the sacrament are not the same thing, because when we say that He is under this sacrament, we express a kind of relationship to this sacrament. Is the entire Christ under every part of the species? . 78: The Specific Powers of the Soul: 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. Question 76. Animal. Reply to Objection 6. As it is in this sacrament, can Christ's body be seen by the eye? Not forms, but composites, are classified either generically or specifically. vii, 6). 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. Objection 2. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". Therefore, if human souls were multiplied according to the number of bodies, it follows that the bodies being removed, the number of souls would not remain; but from all the souls there would be but a single remainder. 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). The reason of this is that a thing is one, according as it is a being. And since in this way no change is made in the sacrament, it is manifest that, when such apparition occurs, Christ does not cease to be under this sacrament. 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. F. Raphael Moss, O.P., S.T.L. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. Further, the truth ought to correspond with the figure. 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. The opinion of Plato might be maintained if, as he held, the soul was supposed to be united to the body, not as its form, but as its motor. 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. ii, 3) that the embryo is an animal before it is a man. 1-119) Question 1. Therefore there is one intellect of all men. viii, 5). Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! Part 1, Question 76 557 power. Objection 2. 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. Reply to Objection 3. viii (Did. vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." 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. Nor is it less impossible for anything to be a medium between substance and accident. But the measure of the bread and wine is much smaller than the measure of Christ's body. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." For it is not in each part of the body, with regard to each of its powers; but with regard to sight, it is in the eye; and with regard to hearing, it is in the ear; and so forth. Objection 3. But the soul is the substantial form of man. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). Although the whole Christ is under each species, yet it is so not without purpose. 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