To be united to the body belongs to the soul by reason of itself, as it belongs to a light body by reason of itself to be raised up. The spiritual soul of a human being is the substantial form of the living man. Objection 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. 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. Further, since the form is the principle of the species, one form cannot produce a variety of species. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. 76: Malediction: Q. Objection 3. On the contrary, It is said in the book De Ecclesiasticis Dogmatibus xv: "Nor do we say that there are two souls in one man, as James and other Syrians write; one, animal, by which the body is animated, and which is mingled with the blood; the other, spiritual, which obeys the reason; but we say that it is one and the same soul in man, that both gives life to the body by being united to it, and orders itself by its own reasoning. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. This power is called the intellect. 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. 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. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. Now the first among all acts is existence. 1 - The Nature and Extent of Sacred Doctrine (Ten Articles) Treatise on The One God (QQ [2-26]) Treatise on The One God (QQ [2-26]) Question. Further, all the powers of the soul are rooted in the essence of the soul. It is against these that Cyril says (Ep. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. Objection 4. But it is the act of an organic body. 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. Question 76. 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. Hence we read in the profession of faith at Ephesus (P. I., chap. Therefore the intellectual principle is not united to the body as its form. Yet it is the stone which is understood, not the likeness of the stone; except by a reflection of the intellect on itself: otherwise, the objects of sciences would not be things, but only intelligible species. Objection 1. Therefore there is but one intellect in all men. Entdecke Aquinas ""Summa Theologica II"" (SCM kurz), David Mills Daniel, gebraucht; gutes Buch in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. For Augustine says (Gen. ad lit. Reply to Objection 2. 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. 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. 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. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". 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. Further, when the disciple receives knowledge from the master, it cannot be said that the master's knowledge begets knowledge in the disciple, because then also knowledge would be an active form, such as heat is, which is clearly false. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. 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). Thus Aristotle argues, Metaph. Now the human soul is the highest and noblest of forms. Further, whatever has per se existence is not united to the body as its form; because a form is that by which a thing exists: so that the very existence of a form does not belong to the form by itself. 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." Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. Further, Christ is in this sacrament, forasmuch as it is ordained to the refection of the faithful, which consists in food and drink, as stated above (III:74:1). Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. 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. Now it is clear that to every "genus" follow its own proper accidents. Is the entire Christ under every part of the species? And therefore it is manifest that the entire Christ is under every part of the species of the bread, even while the host remains entire, and not merely when it is broken, as some say, giving the example of an image which appears in a mirror, which appears as one in the unbroken mirror, whereas when the mirror is broken, there is an image in each part of the broken mirror: for the comparison is not perfect, because the multiplying of such images results in the broken mirror on account of the various reflections in the various parts of the mirror; but here there is only one consecration, whereby Christ's body is in this sacrament. Reply to Objection 1. Nor is it less impossible for anything to be a medium between substance and accident. Since therefore Christ exists in three substances, namely, the Godhead, soul and body, as shown above (III:2:5; III:5:3), it seems that the entire Christ is not under this sacrament. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. 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. 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. ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." But the intellectual soul is incorruptible. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. A body is not necessary to the intellectual soul by reason of its intellectual operation considered as such; but on account of the sensitive power, which requires an organ of equable temperament. But the glorified eye cannot be hindered by anything from seeing bodies as they are. By the power of the sacrament the dimensive quantity of Christ's body is not in this sacrament; for, by the power of the sacrament that is present in this sacrament, whereat the conversion is terminated. 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. 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? Pasnau) Question On Soul Considered in Its Own Right Having considered spiritual and also corporeal creatures, we should now consider human beings, who are composed of a spiritual andcorporeal nature. The reason of this is that a thing is one, according as it is a being. Objection 4. Reply to Objection 3. 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. 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. But the part which moves is the soul. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." But this is even still more impossible. i, 4. and F. Leo Moore, O.P., S.T.L.Imprimatur. For an immaterial substance is not multiplied in number within one species. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. For this reason Aristotle, Metaph. But the dimensive quantity of the bread remains in this sacrament, as is evident to our senses. I answer that, As we have said, if the soul were united to the body merely as its motor, we might say that it is not in each part of the body, but only in one part through which it would move the others. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. 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. Therefore, if there were one intellect for all men, the diversity of phantasms which are in this one and that one would not cause a diversity of intellectual operation in this man and that man. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. Some of the powers of the soul are in it according as it exceeds the entire capacity of the body, namely the intellect and the will; whence these powers are not said to be in any part of the body. Objection 1. Summa Theologica Theme. The Perfection of God 5. A A . And so the difference of corruptible and incorruptible which is on the part of the forms does not involve a generic difference between man and the other animals. ix, 10). animal. Therefore it is impossible that the entire Christ be contained under this sacrament. For that whereby primarily anything acts is a form of the thing to which the act is to be attributed: for instance, that whereby a body is primarily healed is health, and that whereby the soul knows primarily is knowledge; hence health is a form of the body, and knowledge is a form of the soul. If, however, the intellectual soul is united to the body as the substantial form, as we have already said above (Article 1), it is impossible for any accidental disposition to come between the body and the soul, or between any substantial form whatever and its matter. 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. Therefore the breath, which is a subtle body, is the means of union between soul and body. 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. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. It seems that Christ's body is in this sacrament as in a place. Therefore the whole Christ is not contained under each species. But all men are of one species. 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. It follows therefore that the intellectual principle is the proper form of man. viii, 5). 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. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). Neither, therefore, if this sacrament be reserved until morning, will Christ's body be there; and so it is not immovably in this sacrament. 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