Translated by. Therefore the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. 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. Now the action of the senses is not performed without a corporeal instrument. 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. 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. Objection 3. Canonicus Surmont, Vicarius Generalis. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. Further, if my intellect is distinct from your intellect, my intellect is an individual, and so is yours; for individuals are things which differ in number but agree in one species. 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. Reply to Objection 1. But the body has a substantial form by which it is a body. Is the body of Christ in this sacrament locally? 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. 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 the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. Union of Soul and Body in Man 1. Reply to Objection 3. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! Because, to be in a place definitively or circumscriptively belongs to being in a place. 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. First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. Reply to Objection 1. 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. It seems, therefore, that the same individual knowledge which is in the master is communicated to the disciple; which cannot be, unless there is one intellect in both. But the place, where this sacrament is, is much less than the body of Christ. Further, the Philosopher says (De Anima. It would seem that the intellectual principle is not multiplied according to the number of bodies, but that there is one intellect in all men. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Pars Secunda-Secundae (Part 2-2) Table of contents: Part 2-2: Faith: . 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. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Prima Pars (Part 1) Table of contents: Part 1: . For Augustine says (Gen. ad lit. 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. The First Part addresses God, gradually working its way through God's creation and the angels to man. And first we should consider the natureof human beings [QQ75-89], then second Now the substantial form perfects not only the whole, but each part of the whole. 2 - The Existence of God (Three Articles) Question. Therefore the soul is to the body as a form of matter. But the conversion which takes place in this sacrament is terminated directly at the substance of Christ's body, and not at its dimensions; which is evident from the fact that the dimensive quantity of the bread remains after the consecration, while only the substance of the bread passes away. But the intellectual soul is one form. 2 (Whether angels . The Summa is organized into three Parts. 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. Objection 2. Therefore He is moved when it is moved. 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. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). But Christ's body as it is in this sacrament cannot be seen by any bodily eye. 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, a link between two things seems to be that thing the removal of which involves the cessation of their union. But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. Objection 5. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. 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 the body of Christ is in this sacrament locally. This power is called the intellect. On the contrary, Augustine says (De Trin. Further, what is once "in being" cannot be again "in becoming." If we suppose, however, that the soul is united to the body as its form, it is quite impossible for several essentially different souls to be in one body. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. animal. Reply to Objection 4. 77: Fraud in Buying and Selling: Q. But the intellectual soul is the most perfect of souls. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. Objection 3. viii (Did. 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. 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. Westmonasterii.APPROBATIO ORDINISNihil Obstat. For if any two things be really united, then wherever the one is really, there must the other also be: since things really united together are only distinguished by an operation of the mind. Fathers of the English Dominican Province. ix, 10). But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. 1 Prologue. Instead of all these, man has by nature his reason and his hands, which are "the organs of organs" (De Anima iii), since by their means man can make for himself instruments of an infinite variety, and for any number of purposes. 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. 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. Objection 5. It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. In the same way several intellects understand one object understood. Reply to Objection 1. 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. 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. It is likewise clear that this is impossible if, according to the opinion of Aristotle (De Anima ii, 2), it is supposed that the intellect is a part or a power of the soul which is the form of man. Objection 1. F. Innocentius Apap, O.P., S.T.M., Censor. Now the first among all acts is existence. 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. Reply to Objection 6. But the measure of the bread and wine is much smaller than the measure of Christ's body. 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." animal. Are all the dimensions of Christ's body in this sacrament? 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). This is clear if, as Plato maintained, man is the intellect itself. 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. God, however, provided in this case by applying a remedy against death in the gift of grace. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. 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. Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." 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. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. It seems that Christ's body is movably in this sacrament, because the Philosopher says (Topic. But that it is not outside the superficies of the sacrament, nor on any other part of the altar, is due not to its being there definitively or circumscriptively, but to its being there by consecration and conversion of the bread and wine, as stated above (Article 1; 15, 2, sqq.). Objection 2. Edus. Reviewed by Christopher Martin, Center for Thomistic Studies, University of St. Thomas (TX) 2015.04.21 Summa theologiae, also spelled Summa theologica, also called the Summa, in Roman Catholicism, a systematic compendium of theology written by Thomas Aquinas between about 1265 and 1273. In order to make this evident, we must consider that the substantial form differs from the accidental form in this, that the accidental form does not make a thing to be "simply," but to be "such," as heat does not make a thing to be simply, but only to be hot. "that is, what makes them one? Objection 1. From which it is evident that the dimensions of the bread or wine are not changed into the dimensions of the body of Christ, but substance into substance. 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. Not forms, but composites, are classified either generically or specifically. I answer that, If the soul were united to the body, merely as a motor, there would be nothing to prevent the existence of certain dispositions mediating between the soul and the body; on the contrary, they would be necessary, for on the part of the soul would be required the power to move the body; and on the part of the body, a certain aptitude to be moved by the soul. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. 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. Objection 2. Reply to Objection 1. But it sometimes happens that such apparition comes about not merely by a change wrought in the beholders, but by an appearance which really exists outwardly. Therefore there is but one intellect in all men. 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) On the contrary, The Philosopher says (Phys. For it is not an accidental form, but the substantial form of the body. Further, what is susceptible of a more perfect form should itself be more perfect. Yet Christ does not remain in this sacrament for all coming time. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. 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). 4 - THE PERFECTION OF GOD (THREE ARTICLES) The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. 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. Reply to Objection 3. This argument deals with accidental movement, whereby things within us are moved together with us. 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 an immaterial substance is not multiplied in number within one species. viii (Did. 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. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". 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 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. 1.1 Introduction. Therefore the body or the blood of Christ is not under those species. In the body, the form of which is an intellectual principle, is there some other soul? 1 First Part. This is heretical; for it would do away with the distinction of rewards and punishments. Those things which are derived from various forms are predicated of one another, either accidentally, (if the forms are not ordered to one another, as when we say that something white is sweet), or essentially, in the second manner of essential predication, (if the forms are ordered one to another, the subject belonging to the definition of the predicate; as a surface is presupposed to color; so that if we say that a body with a surface is colored, we have the second manner of essential predication.) 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." x): "It is not necessary for the soul to be in each part of the body; it suffices that it be in some principle of the body causing the other parts to live, for each part has a natural movement of its own.". For this reason among animals, man has the best sense of touch. Objection 2. 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.". Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. For the body of Christ is indeed present under the species of bread by the power of the sacrament, while the blood is there from real concomitance, as stated above (Article 1, Reply to Objection 1) in regard to the soul and Godhead of Christ; and under the species of wine the blood is present by the power of the sacrament, and His body by real concomitance, as is also His soul and Godhead: because now Christ's blood is not separated from His body, as it was at the time of His Passion and death. 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. As stated above, during such apparitions Christ's proper semblance is not seen, but a species miraculously formed either in the eyes of the beholders, or in the sacramental dimensions themselves, as was said above. Nom. Therefore it is not movably in this sacrament. But the intellectual soul has the power of sense in all its completeness; because what belongs to the inferior nature pre-exists more perfectly in the superior, as Dionysius says (Div. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. On the contrary, Of one thing there is but one substantial being. 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. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. Therefore neither is the intellectual faculty a power of the body. 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. and F. Leo Moore, O.P., S.T.L.Imprimatur. 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. Further, what is spiritual is connected with what is corporeal by virtual contact. 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. Is the intellectual principle united to the body as its form? Objection 3. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. 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). Now all the other senses are based on the sense of touch. 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. i). Objection 4. viii (Did. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? 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