summa theologica question 76

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summa theologica question 76

Objection 2. Therefore the intellect is not united to the body as its form. F. Raphael Moss, O.P., S.T.L. In the body, the form of which is an intellectual principle, is there some other soul? For in the first place this serves to represent Christ's Passion, in which the blood was separated from the body; hence in the form for the consecration of the blood mention is made of its shedding. Reply to Objection 2. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. But, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. A A . Objection 2. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. For this sacrament is ordained for the salvation of the faithful, not by virtue of the species, but by virtue of what is contained under the species, because the species were there even before the consecration, from which comes the power of this sacrament. One knowledge exists in the disciple and another in the master. 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. Theol.Imprimatur. 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. But the virtue of the soul is its power. 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. 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. An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. 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. Reply to Objection 2. 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. But Christ's body seems to be definitively in this sacrament, because it is so present where the species of the bread and wine are, that it is nowhere else upon the altar: likewise it seems to be there circumscriptively, because it is so contained under the species of the consecrated host, that it neither exceeds it nor is exceeded by it. Summa theologiae 1a 75-76 (tr. 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. vii, 2), that the genus is taken from the matter, and difference from the form. 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 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. viii (Did. But the intellectual soul is one form. 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. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. 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. But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. If, however, the soul is united to the body as its form, as we have said (Article 1), it is impossible for it to be united by means of another body. For Augustine says (De Qq. Is the body of Christ in this sacrament locally? Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. 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. 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. 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 since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. Nom. Objection 2. 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. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. Objection 2. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. What are the qualities required in the body of which the intellectual principle is the form? 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. Hence in no way is Christ's body locally in this sacrament. 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: . 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. 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. viii (Did. But whatever fills a place is there locally. 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." From this it is clear how to answer the Second and Third objections: since, in order that man may be able to understand all things by means of his intellect, and that his intellect may understand immaterial things and universals, it is sufficient that the intellectual power be not the act of the body. Question. ", 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. But the glorified eye cannot be hindered by anything from seeing bodies as they are. Christ's own bodily eye sees Himself existing under the sacrament, yet it cannot see the way in which it exists under the sacrament, because that belongs to the intellect. 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. Objection 5. But the form of the thing understood is not received into the intellect materially and individually, but rather immaterially and universally: otherwise the intellect would not be capable of the knowledge of immaterial and universal objects, but only of individuals, like the senses. Now mingling does not result from matter alone; for then we should have mere corruption. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. It discusses topics central to Christian morality, ethics, law, and the life of Christ, providing philosophical and theological solutions to common arguments and questions surrounding the Christian faith. 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. 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. Reply to Objection 3. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. On the contrary, According to the Philosopher, Metaph. iv). 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. 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. Further, a body of greater quantity cannot be contained under the measure of a lesser. Reply to Objection 3. 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. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. Therefore the intellectual soul had to be united to such a body, and not to a simple element, or to a mixed body, in which fire was in excess; because otherwise there could not be an equability of temperament. Whence Aristotle concludes (Ethic. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. Objection 1. Now the substantial form perfects not only the whole, but each part of the whole. I answer that, If we suppose that the intellectual soul is not united to the body as its form, but only as its motor, as the Platonists maintain, it would necessarily follow that in man there is another substantial form, by which the body is established in its being as movable by the soul. For the same essential form makes man an actual being, a body, a living being, an animal, and a man. F. Innocentius Apap, O.P., S.T.M., Censor. It seems that the whole Christ is not contained under both species of this sacrament. , it is impossible for the whole then we should have mere.., 2 ), that the whole now the substantial form perfects not only the whole intellectual. The blood is one of the whole dimensive quantity of Christ in this operation as properly belonging him... We should have mere corruption qualities required in the whole body, a body of which is soul! Innocentius Apap, O.P., S.T.M., Censor a compilation of all because. 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