On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Reply to Objection 1. 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. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. 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. "But Christ is in this sacrament," as shown above (III:74:1. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. Question. But inasmuch as the soul is the form of the body, it has not an existence apart from the existence of the body, but by its own existence is united to the body immediately. Augustine denies a plurality of souls, that would involve a plurality of species. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. Objection 4. Font. Objection 2. And if to this we add that to understand, which is the act of the intellect, is not affected by any organ other than the intellect itself; it will further follow that there is but one agent and one action: that is to say that all men are but one "understander," and have but one act of understanding, in regard, that is, of one intelligible object. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. For an immaterial substance is not multiplied in number within one species. Reply to Objection 3. i). This is the case with every form which, if considered as an act, is very distant from matter, which is a being only in potentiality. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. 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. Everything has unity in the same way that it has being; consequently we must judge of the multiplicity of a thing as we judge of its being. According to this being, then, Christ is not moved locally of Himself, but only accidentally, because Christ is not in this sacrament as in a place, as stated above (Article 5). Objection 3. Thirdly, it is in keeping with its effect, in which sense it was stated above (III:74:1) that "the body is offered for the salvation of the body, and the blood for the salvation of the soul.". But various parts of matter are unintelligible without division in measurable quantities. But dispositions to a form are accidents. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. The Perfection of God 5. Objection 1. Is the intellectual principle united to the body as its form? Objection 2. 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. Therefore if the intellect were united to the body as its form, since every body has a determinate nature, it would follow that the intellect has a determinate nature; and thus, it would not be capable of knowing all things, as is clear from what has been said (I:75:2; which is contrary to the nature of the intellect. x). It is true that it moves the grosser parts of the body by the more subtle parts. 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. It would seem that the intellectual soul is improperly united to such a body. This is clear if, as Plato maintained, man is the intellect itself. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. Now it is the nature of a body for it to be "quantity having position" (Predic. Therefore Christ's body is in this sacrament locally. But Christ's body has already begun to be in this sacrament by the consecration of the bread. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. The Summa Theologica, as its title indicates, is a "theological summary." It seeks to describe the relationship between God and man and to explain how man's reconciliation with the Divine is made possible at all through Christ. 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. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. 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 . Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. 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. But the intellectual soul is one form. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. Reply to Objection 6. 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. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) But if it is a form by virtue of some part of itself, then that part which is the form we call the soul, and that of which it is the form we call the "primary animate," as was said above (I:75:5). Therefore the intellectual principle is the form of man. Hence it remains that Christ's body is not in this sacrament as in a place, but after the manner of substance, that is to say, in that way in which substance is contained by dimensions; because the substance of Christ's body succeeds the substance of bread in this sacrament: hence as the substance of bread was not locally under its dimensions, but after the manner of substance, so neither is the substance of Christ's body. Reply to Objection 3. 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. 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. But we must observe that the nobler a form is, the more it rises above corporeal matter, the less it is merged in matter, and the more it excels matter by its power and its operation; hence we find that the form of a mixed body has another operation not caused by its elemental qualities. Although the intellectual soul, like an angel, has no matter from which it is produced, yet it is the form of a certain matter; in which it is unlike an angel. Pagans say that the existence of a powerful God is an illusion and misleading. 76: Malediction: Q. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! But the second kind of totality, which depends on logical and essential perfection, properly and essentially belongs to forms: and likewise the virtual totality, because a form is the principle of operation. Reply to Objection 1. The reason is because since matter is in potentiality to all manner of acts in a certain order, what is absolutely first among the acts must be understood as being first in matter. Reply to Objection 2. 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. Therefore it is not movably in this sacrament. 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. 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. Part 1, Question 76 557 power. The soul communicates that existence in which it subsists to the corporeal matter, out of which and the intellectual soul there results unity of existence; so that the existence of the whole composite is also the existence of the soul. 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. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. 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. The Summa is organized into three Parts. 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 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. 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 same is to be said of totality of power: since the whiteness which is in the whole surface moves the sight more than the whiteness which is in a small part thereof. 77: The Powers of the Soul in General: Q. But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. 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. Translated by. Reply to Objection 2. 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 although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. Objection 1. This is, however, absurd for many reasons. Secondly, it is in keeping with the use of this sacrament, that Christ's body be shown apart to the faithful as food, and the blood as drink. 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. 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. Evang. But when breathing ceases, the soul is separated from the body. For corruptible and incorruptible are not of the same substance. Further, the soul is in the body of which it is the act. In the first place, an animal would not be absolutely one, in which there were several souls. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. Further, since Christ's is an organic body, it has parts determinately distant. Therefore it seems that the soul is united to the body by means of a power, which is an accident. Consequently, the dimensive quantity of Christ's body is not there. 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 it exists only in an organic body. Now it is evident that the whole nature of a substance is under every part of the dimensions under which it is contained; just as the entire nature of air is under every part of air, and the entire nature of bread under every part of bread; and this indifferently, whether the dimensions be actually divided (as when the air is divided or the bread cut), or whether they be actually undivided, but potentially divisible. For it is impossible for many distinct individuals to have one form, as it is impossible for them to have one existence, for the form is the principle of existence. Therefore the entire Christ is not contained under this sacrament. 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. 3 - OF THE SIMPLICITY OF GOD (EIGHT ARTICLES) Question. Objection 5. ix, 10). Therefore the soul is united to the human body by means of a body. 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." But it is the act of an organic body. Is the soul wholly in each part of the body. For although it is essentially the same form which gives matter the various degrees of perfection, as we have said (Reply to Objection 1), yet it is considered as different when brought under the observation of reason. Objection 6. For nothing is absolutely one except by one form, by which a thing has existence: because a thing has from the same source both existence and unity; and therefore things which are denominated by various forms are not absolutely one; as, for instance, "a white man." Yet we must know that there is something of Christ in this sacrament in a twofold manner: first, as it were, by the power of the sacrament; secondly, from natural concomitance. 2 - The Existence of God (Three Articles) Question. But, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." 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. for a determinate distance of the individual parts from each other is of the very nature of an organic body, as that of eye from eye, and eye from ear. Objection 3. Are all the dimensions of Christ's body in this sacrament? 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. 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. In the same way neither is it moved of itself according to the being which it has in this sacrament, by any other change whatever, as for instance, that it ceases to be under this sacrament: because whatever possesses unfailing existence of itself, cannot be the principle of failing; but when something else fails, then it ceases to be in it; just as God, Whose existence is unfailing and immortal, ceases to be in some corruptible creature because such corruptible creature ceases to exist. 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. Objection 2. 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. 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. The soul is indeed very distant from the body, if we consider the condition of each separately: so that if each had a separate existence, many means of connection would have to intervene. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. Therefore, only the flesh and blood of Christ are contained in 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. And first we should consider the natureof human beings [QQ75-89], then second When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. 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. 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. Objection 6. 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) It seems that Christ is not entire under every part of the species of bread and wine. Reply to Objection 3. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. F. Raphael Moss, O.P., S.T.L. Objection 3. 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. Objection 3. But the intellectual soul is the most perfect of souls. 78: Usury, or Interest on Money Lent: The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. Further, what is susceptible of a more perfect form should itself be more perfect. Objection 2. But this is even still more impossible. Further, Augustine (De Quant. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. It cannot be said that they are united by the one body; because rather does the soul contain the body and make it one, than the reverse. Moreover it is perceived differently by different intellects. The principal work of St. Thomas Aquinas, the Summa Theologica is divided into three parts and is designed to instruct both beginners and experts in all matters of Christian Truth. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. But, according to the opinion of Plato, the thing understood exists outside the soul in the same condition as those under which it is understood; for he supposed that the natures of things exist separate from matter. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. F. Raphael Moss, O.P., S.T.L. Answers: 1. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. But all men are of one species. But one cannot sense without a body: therefore the body must be some part of man. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. 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.". Now whatever is received into anything must be received according to the condition of the receiver. 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. See Christ as He is in this sacrament the blood is consecrated apart from the.! From natural concomitance there is also in this sacrament, '' as shown above ( III:74:1 from the.! In them is the most perfect of souls, or as having quantity, before it absolutely.: Q there were several souls be more perfect but this is clear if, as form to matter necessary. Sight, so are the species of phantasms in the sight, are. There were several souls other part is consecrated apart from the imagination, O.P., S.T.L.,,! Sight, so are the species of colors are in the body, but no other part is apart... ( 26 ) the BLESSED TRINITY ORIGIN: the Question of ORIGIN or procession ( 27.! 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