Others said that the soul is united to the body by means of a corporeal spirit. On the contrary, According to the Philosopher, Metaph. Whence we must conclude, that there is no other substantial form in man besides the intellectual soul; and that the soul, as it virtually contains the sensitive and nutritive souls, so does it virtually contain all inferior forms, and itself alone does whatever the imperfect forms do in other things. Now matter subject to dimension is not to be found except in a body. It seems that the body of Christ, as it is in this sacrament, can be seen by the eye, at least by a glorified one. Reply to Objection 5. 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. Reply to Objection 1. 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. Reply to Objection 3. Reply to Objection 2. Therefore, from the fact that species of the phantasms exist in Reply to Objection 2. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." Therefore some other substantial form in the body precedes the soul. Hence there is no parallel reason, as is evident from what was said above. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. 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 Divine, intellect, and consequently to a beatified intellect, of angel or of man, which, through the participated glory of the Divine intellect, sees all supernatural things in the vision of the Divine Essence. 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. The union of soul and body ceases at the cessation of breath, not because this is the means of union, but because of the removal of that disposition by which the body is disposed for such a union. animal. Nor does it matter that sometimes Christ's entire body is not seen there, but part of His flesh, or else that it is not seen in youthful guise, but in the semblance of a child, because it lies within the power of a glorified body for it to be seen by a non-glorified eye either entirely or in part, and under its own semblance or in strange guise, as will be said later (Supplement:85:2-3). 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. 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. This is the demonstration used by Aristotle (De Anima ii, 2). Objection 5. 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. Reply to Objection 4. 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." Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. On the contrary, it is impossible for the same thing to be in motion and at rest, else contradictories would be verified of the same subject. As it is in this sacrament, can Christ's body be seen by the eye? 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. "But Christ is in this sacrament," as shown above (III:74:1. If, however, the intellectual soul be united to the body as its substantial form, as we have said above (Article 1), it is impossible for another substantial form besides the intellectual soul to be found in man. Objection 4. 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. Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. Reply to Objection 1. and F. Leo Moore, O.P., S.T.L.Imprimatur. 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. Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. 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. A proof of which is, that on the withdrawal of the soul, no part of the body retains its proper action; although that which retains its species, retains the action of the species. 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. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. 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. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. Q.76: The Union of the Soul with the Body: Q. Summa Theologica Theme. Questions 75-89 of the First Part (Prima pars) of St. Thomas's great Summa theologiae constitute what has been traditionally called "The Treatise on Man," or, as Pasnau prefers, "The Treatise on Human Nature." Pasnau discusses these fifteen questions in the twelve chapters, plus Introduction and Epilogue, that make up his book. ii, 1). I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. Canonicus Surmont, Vicarius Generalis. Objection 2. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. 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? But Christ's body is at rest in heaven. vi, 1). 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) . x (Did. Therefore of one thing there is but one substantial form. 4 - THE PERFECTION OF GOD (THREE ARTICLES) viii (Did. 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. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. Nevertheless the breath is a means of moving, as the first instrument of motion. 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. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. Now it is clear that no matter how the intellect is united or coupled to this or that man, the intellect has the precedence of all the other things which appertain to man; for the sensitive powers obey the intellect, and are at its service. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. 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. Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. 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. On the Simplicity of God 4. Reply to Objection 3. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Further, power and action have the same subject; for the same subject is what can, and does, act. But it is evident that the bread and wine cannot be changed either into the Godhead or into the soul of Christ. There is, further, a third kind of whole which is potential, divided into virtual parts. Therefore the intellect is not united to the body as its form. Therefore the body or the blood of Christ is not under those species. 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. 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." Objection 2. Man must therefore derive his species from that which is the principle of this operation. i, 4. Therefore Christ's body is not truly there. Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." 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. Objection 2. i). And first we should consider the natureof human beings [QQ75-89], then second Fathers of the English Dominican Province. But the intellectual soul is incorruptible; whereas the other souls, as the sensitive and the nutritive, are corruptible, as was shown above (I:75:6). The Summa Theologica is divided into three parts. 76: Malediction: Q. Objection 1. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. 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. Reply to Objection 1. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. Is the entire Christ under each species of the sacrament? 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. And this indeed is seen to happen when it is beheld by everyone under such an appearance, and it remains so not for an hour, but for a considerable time; and, in this case some think that it is the proper species of Christ's body. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. I answer that, Since the form is not for the matter, but rather the matter for the form, we must gather from the form the reason why the matter is such as it is; and not conversely. Therefore the soul is united to the human body by means of a body. Reply to Objection 3. But various bodies cannot be in the same place. 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. Reply to Objection 5. 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. 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. To this end, Aquinas cites proofs for the existence of God and outlines the activities and nature of God. Objection 2. Therefore it is not united to the body as its form. The Summa is organized into three Parts. Thus Aristotle argues, Metaph. Objection 3. This is clear if, as Plato maintained, man is the intellect itself. 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). Now the action of the senses is not performed without a corporeal instrument. 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. Is the soul wholly in each part of the body. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. This is heretical; for it would do away with the distinction of rewards and punishments. Objection 1. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. Therefore Christ's body is in this sacrament locally. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? 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. Therefore if there were not in man some other substantial form besides the rational soul, and if this were to inhere immediately to primary matter; it would follow that it ranks among the most imperfect forms which inhere to matter immediately. Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. The Existence of God 3. Westmonasterii.APPROBATIO ORDINISNihil Obstat. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. Objection 5. Reply to Objection 3. Consequently, the dimensive quantity of Christ's body is not there. 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. For it is manifest that, supposing there is one principal agent, and two instruments, we can say that there is one agent absolutely, but several actions; as when one man touches several things with his two hands, there will be one who touches, but two contacts. But Christ's body has already begun to be in this sacrament by the consecration of the bread. Therefore the body of Christ is in this sacrament locally. Objection 1. Objection 4. Now mingling does not result from matter alone; for then we should have mere corruption. viii (Did. For since a whole consists of parts, a form of the whole which does not give existence to each of the parts of the body, is a form consisting in composition and order, such as the form of a house; and such a form is accidental. FIRST PART (QQ. Objection 1. 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. Objection 1. ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. One knowledge exists in the disciple and another in the master. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. vii, 6). Now an animal is so called from its having a sensitive soul; and, therefore, "animal" will not be one genus common to man and other animals, which is absurd. Translated by. 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. But various parts of matter are unintelligible without division in measurable quantities. 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 from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. SUMMA THEOLOGICA. This argument deals with accidental movement, whereby things within us are moved together with us. 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 matter is apprehended as perfected in its existence, before it is understood as corporeal, and so on; so those accidents which belong to existence are understood to exist before corporeity; and thus dispositions are understood in matter before the form, not as regards all its effects, but as regards the subsequent effect. 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. Are all the dimensions of Christ's body in this sacrament? First of all, because a body which is visible brings about an alteration in the medium, through its accidents. But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. Reply to Objection 1. Reply to Objection 2. ii, 3) that the embryo is an animal before it is a man. 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Union of the elementary forms impossible for any substantial form to receive more... Beginners and a compilation of all, because a body as its form which actuates! Corporeal spirit one knowledge exists in the medium, through its accidents mere corruption human body by of...
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