summa theologica question 76summa theologica question 76

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? F. Innocentius Apap, O.P., S.T.M., Censor. 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. Thus the soul is not in a part. It would seem that in man there is another form besides the intellectual soul. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. Reply to Objection 1. But it is evident that the bread and wine cannot be changed either into the Godhead or into the soul of Christ. Therefore it is not united to the body as its form. Objection 3. Therefore, from the fact that the species of phantasms are in the possible intellect, it does not follow that Socrates, in whom are the phantasms, understands, but that he or his phantasms are understood. vii). But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. But when breathing ceases, the soul is separated from the body. Further, the thing understood is in the intellect which understands. The embryo has first of all a soul which is merely sensitive, and when this is removed, it is supplanted by a more perfect soul, which is both sensitive and intellectual: as will be shown further on (I:118:2 ad 2). On the contrary, Augustine says (De Trin. Hence since it is seen in its proper species, and is adored in heaven, it is not seen under its proper species in this sacrament. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. It is well to remark that if anyone holds that the soul is composed of matter and form, it would follow that in no way could the soul be the form of the body. Therefore it is impossible that one individual intellectual soul should belong to several individuals. 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. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. But this is even still more impossible. For Augustine says (Gen. ad lit. 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. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Prima Pars (Part 1) Table of contents: Part 1: . Question 76. Objection 6. The Summa Theologica (or the Summa Theologiae or simply the Summa, written 1265-1274) is the most famous work of Thomas Aquinas (c. 1225-1274) although it was never finished. Question. Fathers of the English Dominican Province. 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. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. 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. This is heretical; for it would do away with the distinction of rewards and punishments. Therefore, only the flesh and blood of Christ are contained in this sacrament. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views viii (Did. Evang. Is the whole Christ under this sacrament? Accordingly, when our Lord said (John 6:56): "My flesh is meat indeed," there the word flesh is put for the entire body, because according to human custom it seems to be more adapted for eating, as men commonly are fed on the flesh of animals, but not on the bones or the like. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. Reply to Objection 2. And then there would not be a real mixture which is in respect of the whole; but only a mixture apparent to sense, by the juxtaposition of particles. Objection 3. The first kind of totality does not apply to forms, except perhaps accidentally; and then only to those forms, which have an indifferent relationship to a quantitative whole and its parts; as whiteness, as far as its essence is concerned, is equally disposed to be in the whole surface and in each part of the surface; and, therefore, the surface being divided, the whiteness is accidentally divided. 77: The Powers of the Soul in General: Q. On the contrary, The Philosopher says (Phys. x (Did. Therefore Christ's body is in this sacrament as in a place. 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. Averroes maintained that the forms of elements, by reason of their imperfection, are a medium between accidental and substantial forms, and so can be "more" or "less"; and therefore in the mixture they are modified and reduced to an average, so that one form emerges from them. Now the form, through itself, makes a thing to be actual since it is itself essentially an act; nor does it give existence by means of something else. The human soul, by reason of its perfection, is not a form merged in matter, or entirely embraced by matter. Now what is added is always more perfect. But that which appears under the likeness of flesh in this sacrament, continues for a long time; indeed, one reads of its being sometimes enclosed, and, by order of many bishops, preserved in a pyx, which it would be wicked to think of Christ under His proper semblance. Therefore, from the fact that species of the phantasms exist in But dispositions to a form are accidents. iii). But the intellectual action is not the action of a body, as appears from above (I:75:2). 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. 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. Further, power and action have the same subject; for the same subject is what can, and does, act. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. 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). The Commentator held that this union is through the intelligible species, as having a double subject, in the possible intellect, and in the phantasms which are in the corporeal organs. 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 . 76. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. Is the intellectual principle united to the body as its form? But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). Reply to Objection 1. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). Concerning the first, a double consideration occurs: the first, about the mystery of the Incarnation itself, whereby God was made man for our salvation; the second . Therefore the body of Christ is in this sacrament locally. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. 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. Now all the other senses are based on the sense of touch. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. The Nature and Extent of Sacred Doctrine 2. v, 1), since it is a being only potentially; indeed everything that is moved is a body. 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. vii, 6). Edus. Therefore the soul is united to the human body by means of a body. 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. Objection 1. After the consecration, is the body of Christ moved when the host or chalice is moved? Hence it remains that Christ's body is not in this sacrament as in a place, but after the manner of substance, that is to say, in that way in which substance is contained by dimensions; because the substance of Christ's body succeeds the substance of bread in this sacrament: hence as the substance of bread was not locally under its dimensions, but after the manner of substance, so neither is the substance of Christ's body. Reply to Objection 5. for a determinate distance of the individual parts from each other is of the very nature of an organic body, as that of eye from eye, and eye from ear. Further, since Christ's is an organic body, it has parts determinately distant. 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). Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. 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. and F. Leo Moore, O.P., S.T.L.Imprimatur. 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. But to be in a place is an accident when compared with the extrinsic container. 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. Objection 3. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. 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. 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. It seems that the soul is united to the animal body by means of a body. Therefore, if the dimensive quantity of Christ's body be in this sacrament together with the dimensive quantity of the host, the dimensive quantity of Christ's body is extended beyond the quantity of the host, which nevertheless is not without the substance of Christ's body. Now it happens that different things, according to different forms, are likened to the same thing. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. 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. 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