But the shape is united to the wax without a body intervening. Thus Aristotle argues, Metaph. But to be united to matter belongs to the form by reason of its nature; because form is the act of matter, not by an accidental quality, but by its own essence; otherwise matter and form would not make a thing substantially one, but only accidentally one. God, however, provided in this case by applying a remedy against death in the gift of grace. Objection 3. and F. Leo Moore, O.P., S.T.L.Imprimatur. Further, Augustine (De Quant. 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, the truth ought to correspond with the figure. Because, to be in a place definitively or circumscriptively belongs to being in a place. 51 Art. 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. But there is this difference, according to the opinion of Aristotle, between the sense and the intelligencethat a thing is perceived by the sense according to the disposition which it has outside the soul that is, in its individuality; whereas the nature of the thing understood is indeed outside the soul, but the mode according to which it exists outside the soul is not the mode according to which it is understood. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). It seems, therefore, to follow that there is one intellect in all men. For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. Therefore it is impossible for the entire dimensive quantity of Christ's body to be there. And among men, those who have the best sense of touch have the best intelligence. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. Therefore it is not united to the body as its form. Is the entire Christ under every part of the species? 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. 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. But the angels see the body of Christ as it is in this sacrament, for even the devils are found to pay reverence thereto, and to fear it. Contents. Objection 1. Objection 3. The Summa is organized into three Parts. Therefore, according to the division of matter, there are many souls of one species; while it is quite impossible for many angels to be of one species. 1.1 Introduction. I answer that, As stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is in this sacrament not after the proper manner of dimensive quantity, but rather after the manner of substance. 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. This is clear if, as Plato maintained, man is the intellect itself. Further, it is impossible for two dimensive quantities to be together, even though one be separate from its subject, and the other in a natural body, as is clear from the Philosopher (Metaph. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. Edus. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. 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. Answers: 1. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. Further, the thing understood is in the intellect which understands. Now whatever is received into anything must be received according to the condition of the receiver. The reason is because nothing acts except so far as it is in act; wherefore a thing acts by that whereby it is in act. 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.". 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. 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. 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. Is the whole Christ under this sacrament? The union of body and soul Is the intellectual principle united to the body as its form? Reply to Objection 2. Reply to Objection 3. Reply to Objection 5. Objection 2. 2 (Whether angels . But the more subtle is the body, the less has it of matter. Is the entire Christ under each species of the sacrament? Further, a body of greater quantity cannot be contained under the measure of a lesser. 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. 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. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. What are the qualities required in the body of which the intellectual principle is the form? 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. Further, what is once "in being" cannot be again "in becoming." But it is not the same with any other glorified eye, because Christ's eye is under this sacrament, in which no other glorified eye is conformed to it. 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. Summa theologiae 1a 75-76 (tr. 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. But the soul is the substantial form of man. The same is to be said of the sensitive soul in brute animals, and of the nutritive soul in plants, and universally of all more perfect forms with regard to the imperfect. The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). But it can be seen by a wayfarer through faith alone, like other supernatural things. Christ's body is not in this sacrament definitively, because then it would be only on the particular altar where this sacrament is performed: whereas it is in heaven under its own species, and on many other altars under the sacramental species. 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 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 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 since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. And so the substance of Christ's body or blood is under this sacrament by the power of the sacrament, but not the dimensions of Christ's body or blood. 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. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). Is it united to such a body by means of another body? Objection 1. And the higher we advance in the nobility of forms, the more we find that the power of the form excels the elementary matter; as the vegetative soul excels the form of the metal, and the sensitive soul excels the vegetative soul. 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). I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. This power is called the intellect. But Christ's eye beholds Himself as He is in this sacrament. For this reason Aristotle, Metaph. And although the truth corresponds with the figure, still the figure cannot equal it. Objection 2. Now it is clear that to every "genus" follow its own proper accidents. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. 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. Objection 4. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. 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 it seems to be united to the body by means of an incorruptible body, and such would be some heavenly light, which would harmonize the elements, and unite them together. 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." But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. 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." Question. It seems, then, that it does not see Christ, as He is under the species of this sacrament. Objection 1. Evang. 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. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. viii (Did. 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. Whence it is clear that when the soul is called the act, the soul itself is included; as when we say that heat is the act of what is hot, and light of what is lucid; not as though lucid and light were two separate things, but because a thing is made lucid by the light. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". 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. vi, 1). But no dimensive quantity is contained entirely in any whole, and in its every part. This can easily be explained, if we consider the differences of species and forms. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) 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. Reply to Objection 2. And as a light body remains light, when removed from its proper place, retaining meanwhile an aptitude and an inclination for its proper place; so the human soul retains its proper existence when separated from the body, having an aptitude and a natural inclination to be united to the body. Likewise it is evident that it is not in this sacrament circumscriptively, because it is not there according to the commensuration of its own quantity, as stated above. On the contrary, Augustine says in a sermon (Gregory, Sacramentarium): "Each receives Christ the Lord, Who is entire under every morsel, nor is He less in each portion, but bestows Himself entire under each.". But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Reply to Objection 2. 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) . 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). For this reason among animals, man has the best sense of touch. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. Reply to Objection 1. 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. Now all this is fictious and ridiculous: for light is not a body; and the fifth essence does not enter materially into the composition of a mixed body (since it is unchangeable), but only virtually: and lastly, because the soul is immediately united to the body as the form to matter. Asked by Bijoy J #1210109. Therefore the intellect is not 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. Reply to Objection 4. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. v). 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. Union of Soul and Body in Man 1. Therefore He is moved when it is moved. For the same essential form makes man an actual being, a body, a living being, an animal, and a man. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. 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. In the first place, an animal would not be absolutely one, in which there were several souls. A sign of which is that we observe "those who are refined in body are well endowed in mind," as stated in De Anima ii, 9. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." Therefore Christ's body is in this sacrament locally. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." Objection 2. Reply to Objection 2. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. But the virtue of the soul is its power. It would seem that besides the intellectual soul there are in man other souls essentially different from one another, such as the sensitive soul and the nutritive soul. In the body, the form of which is an intellectual principle, is there some other soul? Therefore there is one intellect of all men. The Summa Theologica, as its title indicates, is a "theological summary." It seeks to describe the relationship between God and man and to explain how man's reconciliation with the Divine is made possible at all through Christ. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility.
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