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. This is the case with every form which, if considered as an act, is very distant from matter, which is a being only in potentiality. . And because it observes that this is something common to man and to other animals, it forms thence the notion of the "genus"; while that wherein the intellectual soul exceeds the sensitive soul, it takes as formal and perfecting; thence it gathers the "difference" of man. Objection 2. By the power of the sacrament there is contained under it, as to the species of the bread, not only the flesh, but the entire body of Christ, that is, the bones the nerves, and the like. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. The Existence of God 3. 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). Reply to Objection 3. Now mingling does not result from matter alone; for then we should have mere corruption. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. 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. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. 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. Therefore, only the flesh and blood of Christ are contained in this sacrament. As it is in this sacrament, can Christ's body be seen by the eye? ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." Therefore the soul is not in each part of the body. Reply to Objection 1. Further, Augustine (De Quant. 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. Therefore we must say, in accordance with the Philosopher (De Gener. 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. x (Did. 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. It would seem that in man there is another form besides the intellectual soul. Question. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? F. Raphael Moss, O.P., S.T.L. In the same way several intellects understand one object understood. Further, since the form is the principle of the species, one form cannot produce a variety of species. Reply to Objection 2. 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. For it would follow that Socrates and Plato are one man; and that they are not distinct from each other, except by something outside the essence of each. Canonicus Surmont, Vicarius Generalis. But the substantial form gives substantial being. Therefore, it cannot begin again to be there by the consecration of the wine; and so Christ's body will not be contained under the species of the wine, and accordingly neither the entire Christ. Edus. Now all the other senses are based on the sense of touch. ii, 1) that the relation of a part of the soul to a part of the body, such as the sight to the pupil of the eye, is the same as the relation of the soul to the whole body of an animal. 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. 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. An icon used to represent a menu that can be toggled by interacting with this icon. 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. But various bodies cannot be in the same place. Therefore also the soul is thus united to the body. viii (Did. But all men are of one species. 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. 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. The artisan, for instance, for the form of the saw chooses iron adapted for cutting through hard material; but that the teeth of the saw may become blunt and rusted, follows by force of the matter itself. Reply to Objection 1. and F. Leo Moore, O.P., S.T.L.Imprimatur. 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. But this could not be so, if Christ were entire under every part of the species; for every part would have to be under every other part, and so where one part would be, there another part would be. Question. Objection 1. 77: The Powers of the Soul in General: Q. viii (Did. 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. 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. But one cannot sense without a body: therefore the body must be some part of man. Objection 2. Therefore Christ's body is not in this sacrament as in a place. Objection 3. 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. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. 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. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. Objection 2. 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. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. Concerning this we must consider (1) the Saviour Himself; (2) the sacraments by which we attain to our salvation; (3) the end of immortal life to which we attain by the resurrection. 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. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. 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. And therefore, properly speaking, Christ's body, according to the mode of being which it has in this sacrament, is perceptible neither by the sense nor by the imagination, but only by the intellect, which is called the spiritual eye. 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. But the dimensive quantity of the bread remains in this sacrament, as is evident to our senses. But with regard to the intellectual part, he seems to leave it in doubt whether it be "only logically" distinct from the other parts of the soul, "or also locally.". Because the change of the bread and wine is not terminated at the Godhead or the soul of Christ, it follows as a consequence that the Godhead or the soul of Christ is in this sacrament not by the power of the sacrament, but from real concomitance. 2 - The Existence of God (Three Articles) Question. 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. Reply to Objection 4. 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. 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. 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. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views Objection 2. But it exists in matter so far as the soul itself, to which this power belongs, is the form of the body, and the term of human generation. Therefore Christ's body is in this sacrament as in a place. Pagans say that the existence of a powerful God is an illusion and misleading. Therefore there is but one intellect in all men. Summa theologiae 1a 75-76 (tr. 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? First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. However, St. Aquinas provides five ways that prove that God exists and the world belongs to him. 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. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. 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. Objection 2. 1.2 Treatise on Sacred Doctrine (Question 1) 1.3 Treatise on the One God (Questions 2-26) 1.4 Treatise on the Trinity (Questions 27-43) 1.5 Treatise on the Creation (Questions 44-46) 1.6 Treatise on the Distinction of Things in General (Question 47) 1.7 Treatise on the Distinction of Good and Evil (Questions 48-49) And since knowledge is begotten according to the assimilation of the knower to the thing known, it follows that the same thing may happen to be known by several knowers; as is apparent in regard to the senses; for several see the same color, according to different likenesses. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. 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. But the intellectual soul is the most perfect of souls. We must not consider the diversity of natural things as proceeding from the various logical notions or intentions, which flow from our manner of understanding, because reason can apprehend one and the same thing in various ways. Of these certain Platonists said that the intellectual soul has an incorruptible body naturally united to it, from which it is never separated, and by means of which it is united to the corruptible body of man. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). 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. For it is not an accidental form, but the substantial form of the body. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. Westmonasterii.APPROBATIO ORDINISNihil Obstat. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. Objection 1. F. Innocentius Apap, O.P., S.T.M., Censor. Objection 1. For we do not say that the wall sees; rather, we say that the wall is seen. A A . For matter must be proportionate to the form. He proves this from the fact that "man and the sun generate man from matter." How it is caused will be shown later on (I:117:1). But it belongs to the nature of this quantity that the various parts exist in various parts of place. Neither, therefore, if this sacrament be reserved until morning, will Christ's body be there; and so it is not immovably in this sacrament. But the intellectual soul is united by its very being to the body as a form; and yet it guides and moves the body by its power and virtue. 77: Fraud in Buying and Selling: Q. Therefore, it should not be united to a body which is composed of parts belonging to various species. Theol.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. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. Reply to Objection 1. Reply to Objection 2. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. 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. 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