On the contrary, When such apparition takes place, the same reverence is shown to it as was shown at first, which would not be done if Christ were not truly there, to Whom we show reverence of "latria." Objection 4. This is not the case with other non-subsistent forms. After the consecration, is the body of Christ moved when the host or chalice is moved? Yet Christ does not remain in this sacrament for all coming time. Now it happens that different things, according to different forms, are likened to the same thing. He intended it to be the sum of all known learning as explained according to the philosophy of Aristotle (384-322 bce) and his Arabian commentators (which was being introduced to western European thought at . For the relation of phantasms to the intellect is like the relation of colors to the sense of sight, as he says De Anima iii, 5,7. Objection 3. Further, the Philosopher says, Metaph. 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. 4 - THE PERFECTION OF GOD (THREE ARTICLES) For since the Godhead never set aside the assumed body, wherever the body of Christ is, there, of necessity, must the Godhead be; and therefore it is necessary for the Godhead to be in this sacrament concomitantly with His body. Reply to Objection 3. Reply to Objection 2. Reply to Objection 2. Now what is added is always more perfect. Therefore, if human souls were multiplied according to the number of bodies, it follows that the bodies being removed, the number of souls would not remain; but from all the souls there would be but a single remainder. ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. But, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." Objection 1. 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. Objection 3. Therefore the intellectual principle is the form of man. But both of these consequences are clearly false: because "animal" is predicated of man essentially and not accidentally; and man is not part of the definition of an animal, but the other way about. Therefore we answer otherwise by observing that in matter two conditions are to be found; one which is chosen in order that the matter be suitable to the form; the other which follows by force of the first disposition. Objection 3. Reply to Objection 2. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). If, therefore, the whole soul be in each part of the body, it follows that all the powers of the soul are in each part of the body; thus the sight will be in the ear, and hearing in the eye, and this is absurd. Objection 2. Thus Aristotle argues, Metaph. But, according to the opinion of Plato, the thing understood exists outside the soul in the same condition as those under which it is understood; for he supposed that the natures of things exist separate from matter. It seems, then, that it does not see Christ, as He is under the species of this sacrament. But dispositions to a form are accidents. 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. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. We must therefore say either that Socrates understands by virtue of his whole self, as Plato maintained, holding that man is an intellectual soul; or that intelligence is a part of Socrates. 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. Further, things which are very distant from one another, are not united except by something between them. Hence in no way is Christ's body locally in this sacrament. Therefore some other substantial form in the body precedes the soul. Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. 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. Therefore there is but one intellect in all men. animal. Therefore it is impossible for the entire dimensive quantity of Christ's body to be there. 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. And since the conversion of the substance of the bread is terminated at the substance of the body of Christ, and since according to the manner of substance the body of Christ is properly and directly in this sacrament; such distance of parts is indeed in Christ's true body, which, however, is not compared to this sacrament according to such distance, but according to the manner of its substance, as stated above (Article 1, Reply to Objection 3). Hence there is no parallel reason, as is evident from what was said above. Further, man moves himself as every animal does. 77: The Powers of the Soul in General: Q. Reply to Objection 3. 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 place of the bread and wine is not empty, because nature abhors a vacuum; nor is the substance of the bread there, as stated above (III:75:2); but only the body of Christ is there. Therefore the entire Christ is not contained under this sacrament. 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. Text Size. 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 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. 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. Therefore if the form, which is the means of knowledge, is materialthat is, not abstracted from material conditionsits likeness to the nature of a species or genus will be according to the distinction and multiplication of that nature by means of individuating principles; so that knowledge of the nature of a thing in general will be impossible. Because, to be in a place definitively or circumscriptively belongs to being in a place. 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. But the substantial form gives substantial being. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. Although the whole Christ is under each species, yet it is so not without purpose. For since the form is an act, and matter is only in potentiality, that which is composed of matter and form cannot be the form of another by virtue of itself as a whole. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. 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. But it can be seen by a wayfarer through faith alone, like other supernatural things. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. Further, the truth ought to correspond with the figure. 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. Now it is clear that to every "genus" follow its own proper accidents. For since a whole consists of parts, a form of the whole which does not give existence to each of the parts of the body, is a form consisting in composition and order, such as the form of a house; and such a form is accidental. Reply to Objection 1. The union of body and soul Is the intellectual principle united to the body as its form? But no dimensive quantity is contained entirely in any whole, and in its every part. The first cannot stand, as was shown above (I:75:4), for this reason, that it is one and the same man who is conscious both that he understands, and that he senses. The Second Part deals with man in greater depth, and the Third Part discusses Jesus Christ, who serves as mediator between God and man in Christian thought. vii 2), difference is derived from the form. Therefore, apparently it is impossible for the entire Christ to be under every part of the species. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). But Christ's body has already begun to be in this sacrament by the consecration of the bread. But since the soul is united to the body as its form, it must necessarily be in the whole body, and in each part thereof. 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. 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. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) "But Christ is in this sacrament," as shown above (III:74:1. Therefore, when such apparition occurs, Christ is under the sacrament. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. 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. Whence Aristotle concludes (Ethic. Answers: 1. But the shape is united to the wax without a body intervening. Objection 3. Hence if this sacrament had been celebrated then, the body of Christ would have been under the species of the bread, but without the blood; and, under the species of the wine, the blood would have been present without the body, as it was then, in fact. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. Objection 6. Canonicus Surmont, Vicarius Generalis. x). Objection 2. 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. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. Reply to Objection 2. But the measure of the bread and wine is much smaller than the measure of Christ's body. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". 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. Whence we must conclude, that there is no other substantial form in man besides the intellectual soul; and that the soul, as it virtually contains the sensitive and nutritive souls, so does it virtually contain all inferior forms, and itself alone does whatever the imperfect forms do in other things. 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. But the dimensive quantity of the bread remains in this sacrament, as is evident to our senses. Therefore, on the withdrawal of the soul, as we do not speak of an animal or a man unless equivocally, as we speak of a painted animal or a stone animal; so is it with the hand, the eye, the flesh and bones, as the Philosopher says (De Anima ii, 1). Therefore it is not united to the body as its form. Part 1, Question 76 557 power. But it belongs to the nature of this quantity that the various parts exist in various parts of place. Not forms, but composites, are classified either generically or specifically. It cannot be said that they are united by the one body; because rather does the soul contain the body and make it one, than the reverse. Since, however, the soul has not quantitative totality, neither essentially, nor accidentally, as we have seen; it is enough to say that the whole soul is in each part of the body, by totality of perfection and of essence, but not by totality of power. Therefore, it should not be united to a body which is composed of parts belonging to various species. Objection 3. Reply to Objection 3. v, 1); for a thing is said to move or act, either by virtue of its whole self, for instance, as a physician heals; or by virtue of a part, as a man sees by his eye; or through an accidental quality, as when we say that something that is white builds, because it is accidental to the builder to be white. Reply to Objection 1. Now it is clear that because the colors, the images of which are in the sight, are on a wall, the action of seeing is not attributed to the wall: for we do not say that the wall sees, but rather that it is seen. But what is not in a place, is not moved of itself locally, but only according to the motion of the subject in which it is. Therefore there is nothing to prevent some power thereof not being the act of the body, although the soul is essentially the form of the body. 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. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. Is the entire Christ under each species of the sacrament? The intellectual soul as comprehending universals, has a power extending to the infinite; therefore it cannot be limited by nature to certain fixed natural notions, or even to certain fixed means whether of defence or of clothing, as is the case with other animals, the souls of which are endowed with knowledge and power in regard to fixed particular things. Objection 3. 78: Usury, or Interest on Money Lent: The principal work of St. Thomas Aquinas, the Summa Theologica is divided into three parts and is designed to instruct both beginners and experts in all matters of Christian Truth. And although the truth corresponds with the figure, still the figure cannot equal it. Is the soul wholly in each part of the body. 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. 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. But every body occupying a place is in the place according to the manner of dimensive quantity, namely, inasmuch as it is commensurate with the place according to its dimensive quantity. Reply to Objection 3. Font. 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. Reply to Objection 3. . It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. But Christ's eye beholds Himself as He is in this sacrament. But it is the act of an organic body. "The human mind may perceive truth only through thinking, as is clear from Augustine." - Thomas Aquinas, Summa Theologica Summa Theologica is an extensive five-volume masterpiece about the. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. 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. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. 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. Reply to Objection 4. But various parts of matter are unintelligible without division in measurable quantities. Question 76 - OF THE UNION OF BODY AND SOUL (In . Now all the other senses are based on the sense of touch. Are all the dimensions of Christ's body in this sacrament? 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. Therefore neither is the substance of the intellect the form of a body. But the intellectual soul is the most perfect of souls. Reply to Objection 4. Therefore we must say, in accordance with the Philosopher (De Gener. Reply to Objection 3. Objection 1. 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. Reply to Objection 3. Objection 1. But all men are of one species. Further, since the form is the principle of the species, one form cannot produce a variety of species. Two dimensive quantities cannot naturally be in the same subject at the same time, so that each be there according to the proper manner of dimensive quantity. It is separate indeed according to its intellectual power, because the intellectual power does not belong to a corporeal organ, as the power of seeing is the act of the eye; for understanding is an act which cannot be performed by a corporeal organ, like the act of seeing. I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. As appears from what has been already said (Article 4), the more perfect form virtually contains whatever belongs to the inferior forms; therefore while remaining one and the same, it perfects matter according to the various degrees of perfection. Reply to Objection 4. Therefore He is moved when it is moved. A A . But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. 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. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. Although the intellectual soul, like an angel, has no matter from which it is produced, yet it is the form of a certain matter; in which it is unlike an angel. 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. But the virtue of the soul is its power. 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. viii (Did. 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. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. 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. 76. If, however, there is one principal agent, and one instrument, we say that there is one agent and one action, as when the smith strikes with one hammer, there is one striker and one stroke. It is against these that Cyril says (Ep. We must observe, however, that since the soul requires variety of parts, its relation to the whole is not the same as its relation to the parts; for to the whole it is compared primarily and essentially, as to its proper and proportionate perfectible; but to the parts, secondarily, inasmuch as they are ordained to the whole. With other non-subsistent forms parts exist in various parts exist in various parts place. 2 ), difference is derived from the Philosopher ( De Gener virtue of soul... 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