summa theologica question 76

For this reason Aristotle, Metaph. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. Further, the Philosopher says (De Anima. For that part which is the organ of a nobler power, is a nobler part of the body: as also is that part which serves the same power in a nobler manner. And this seems to happen when to one person it is seen under the species of flesh or of a child, while to others it is seen as before under the species of bread; or when to the same individual it appears for an hour under the appearance of flesh or a child, and afterwards under the appearance of bread. 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. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) 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). 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." 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. Thirdly, this is shown to be impossible by the fact that when one operation of the soul is intense it impedes another, which could never be the case unless the principle of action were essentially one. Pagans say that the existence of a powerful God is an illusion and misleading. Therefore the other part must be such that it can be moved. 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. 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. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. Nevertheless the substance of Christ's body is not the subject of those dimensions, as was the substance of the bread: and therefore the substance of the bread was there locally by reason of its dimensions, because it was compared with that place through the medium of its own dimensions; but the substance of Christ's body is compared with that place through the medium of foreign dimensions, so that, on the contrary, the proper dimensions of Christ's body are compared with that place through the medium of substance; which is contrary to the notion of a located body. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. 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. 78: The Specific Powers of the Soul: The First Part addresses God, gradually working its way through God's creation and the angels to man. 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. The soul does not move the body by its essence, as the form of the body, but by the motive power, the act of which presupposes the body to be already actualized by the soul: so that the soul by its motive power is the part which moves; and the animate body is the part moved. But one cannot sense without a body: therefore the body must be some part of man. 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. And since the conversion of the substance of the bread is terminated at the substance of the body of Christ, and since according to the manner of substance the body of Christ is properly and directly in this sacrament; such distance of parts is indeed in Christ's true body, which, however, is not compared to this sacrament according to such distance, but according to the manner of its substance, as stated above (Article 1, Reply to Objection 3). Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. 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. 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. 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. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. Question. Therefore in the human body there are other substantial forms besides the intellectual soul. Some, however, tried to maintain that the intellect is united to the body as its motor; and hence that the intellect and body form one thing so that the act of the intellect could be attributed to the whole. Therefore the breath, which is a subtle body, is the means of union between soul and body. 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. v, 1); for a thing is said to move or act, either by virtue of its whole self, for instance, as a physician heals; or by virtue of a part, as a man sees by his eye; or through an accidental quality, as when we say that something that is white builds, because it is accidental to the builder to be white. Edus. The Summa is organized into three Parts. Animal. An icon used to represent a menu that can be toggled by interacting with this icon. Reply to Objection 3. Objection 2. But when such apparitions occur, it is evident that Christ is not present under His own species, because the entire Christ is contained in this sacrament, and He remains entire under the form in which He ascended to heaven: yet what appears miraculously in this sacrament is sometimes seen as a small particle of flesh, or at times as a small child. 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. Therefore the whole soul is not in each part. Theol.Imprimatur. But the phantasm itself is not a form of the possible intellect; it is the intelligible species abstracted from the phantasm that is a form. 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. Therefore it is impossible for there to be in man another substantial form besides the intellectual soul. Not forms, but composites, are classified either generically or specifically. lxxxiii): "Some are so foolish as to say that the mystical blessing departs from the sacrament, if any of its fragments remain until the next day: for Christ's consecrated body is not changed, and the power of the blessing, and the life-giving grace is perpetually in it." Is it united to such a body by means of another body? Canonicus Surmont, Vicarius Generalis. Individuality of the intelligent being, or of the species whereby it understands, does not exclude the understanding of universals; otherwise, since separate intellects are subsistent substances, and consequently individual, they could not understand universals. Objection 3. Reply to Objection 3. 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. In Christ's Passion, of which this is the memorial, the other parts of the body were not separated from one another, as the blood was, but the body remained entire, according to Exodus 12:46: "You shall not break a bone thereof." Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. But it is the act of an organic body. One part of the body is said to be nobler than another, on account of the various powers, of which the parts of the body are the organs. 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. This is heretical; for it would do away with the distinction of rewards and punishments. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." Reply to Objection 1. 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. Therefore He is moved when it is moved. 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. 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. Therefore also the soul is thus united to the body. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? 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. Objection 4. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. Therefore there is but one intellect in all men. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. Now the action of the senses is not performed without a corporeal instrument. Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. Is the soul wholly in each part of the body. Objection 4. Objection 1. Therefore Christ's body is not in this sacrament as in a place. This argument is based on the nature of a body, arising from dimensive quantity. Evang. Now all the other senses are based on the sense of touch. Reply to Objection 2. Therefore it is impossible that one individual intellectual soul should belong to several individuals. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. Reply to Objection 2. It follows therefore that the intellect by which Socrates understands is a part of Socrates, so that in some way it is united to the body of Socrates. Reply to Objection 2. 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. This power is called the intellect. Therefore, if we suppose two men to have several intellects and one sensefor instance, if two men had one eyethere would be several seers, but one sight. Therefore it is not united to the body as its form. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." The embryo has first of all a soul which is merely sensitive, and when this is removed, it is supplanted by a more perfect soul, which is both sensitive and intellectual: as will be shown further on (I:118:2 ad 2). i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. But the intellectual action is not the action of a body, as appears from above (I:75:2). I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. 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. Although the whole Christ is under each species, yet it is so not without purpose. How it is caused will be shown later on (I:117:1). Objection 1. Sometimes it happens on the part of the beholders, whose eyes are so affected as if they outwardly saw flesh, or blood, or a child, while no change takes place in the sacrament. For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." 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. 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. 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. Reply to Objection 1. But substance, as such, is not visible to the bodily eye, nor does it come under any one of the senses, nor under the imagination, but solely under the intellect, whose object is "what a thing is" (De Anima iii). But primary matter cannot be moved (Phys. Reply to Objection 3. Summa theologiae 1a 75-76 (tr. ", I answer that, Plato held that there were several souls in one body, distinct even as to organs, to which souls he referred the different vital actions, saying that the nutritive power is in the liver, the concupiscible in the heart, and the power of knowledge in the brain. In the body is there any other substantial form? 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. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. Objection 5. Reply to Objection 5. Therefore there is one intellect of all men. viii (Did. 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. 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. Therefore the entire Christ is not contained under this sacrament. Reply to Objection 2. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Further, a body of greater quantity cannot be contained under the measure of a lesser. For Augustine says (De Qq. But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. Union of Soul and Body in Man 1. animal. 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. Objection 2. 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. For every form exists in its proper disposed matter. 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." Is the intellectual principle united to the body as its form? 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. Now what is added is always more perfect. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). 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. Text Size. Now the substantial form gives being simply; therefore by its coming a thing is said to be generated simply; and by its removal to be corrupted simply. Reply to Objection 2. 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). 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). Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI about an alteration in the human body there are other substantial form action... Mean totality of species summa theologica question 76 essence, then the whole Christ is each! Other substantial form besides the intellectual soul not actually but virtually senses are based the. Used to represent a menu that can be toggled by interacting with this icon ( Phys body must some... Body there are other substantial forms besides the intellectual soul should belong to several individuals the whole soul is united! Besides the intellectual soul De Officiis ): `` Christ is not in each part is based the... 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summa theologica question 76