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. Summa theologiae 1a 75-76 (tr. Objection 2. But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. Reply to Objection 4. 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. Reply to Objection 3. Reply to Objection 6. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. . Therefore there is one intellect of all men. 76: Malediction: Q. I answer that, As stated above (Article 1), any part of Christ is in this sacrament in two ways: in one way, by the power of the sacrament; in another, from real concomitance. But it is the act of an organic body. But the intellectual soul is incorruptible; whereas the other souls, as the sensitive and the nutritive, are corruptible, as was shown above (I:75:6). Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. 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. Augustine denies a plurality of souls, that would involve a plurality of species. Objection 4. Part 1, Question 76 557 power. But it was said above (Reply to Objection 2) that Christ's body is compared with this sacrament not by reason of dimensive quantity, but by reason of its substance, as already stated. That it is entire in each part thereof, may be concluded from this, that since a whole is that which is divided into parts, there are three kinds of totality, corresponding to three kinds of division. 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. Reply to Objection 2. I answer that, If the soul, according to the Platonists, were united to the body merely as a motor, it would be right to say that some other bodies must intervene between the soul and body of man, or any animal whatever; for a motor naturally moves what is distant from it by means of something nearer. 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. Are all the dimensions of Christ's body in this sacrament? Objection 4. The soul does not move the body by its essence, as the form of the body, but by the motive power, the act of which presupposes the body to be already actualized by the soul: so that the soul by its motive power is the part which moves; and the animate body is the part moved. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. 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. Reply to Objection 2. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. In the same way neither is it moved of itself according to the being which it has in this sacrament, by any other change whatever, as for instance, that it ceases to be under this sacrament: because whatever possesses unfailing existence of itself, cannot be the principle of failing; but when something else fails, then it ceases to be in it; just as God, Whose existence is unfailing and immortal, ceases to be in some corruptible creature because such corruptible creature ceases to exist. This argument is based on the nature of a body, arising from dimensive quantity. 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. But Christ's body is at rest in heaven. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." Now it is evident that He is not there under the sacramental species, which is that of bread or wine. 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. And although the truth corresponds with the figure, still the figure cannot equal it. 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. 4 - THE PERFECTION OF GOD (THREE ARTICLES) Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. 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. 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. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." 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. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. The Nature and Extent of Sacred Doctrine 2. For as every action is according to the mode of the form by which the agent acts, as heating is according to the mode of the heat; so knowledge is according to the mode of the species by which the knower knows. Therefore the intellect is not united to the body as its form. 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. 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. vii, 3), compares the species of things to numbers, which differ in species by the addition or subtraction of unity. This is the demonstration used by Aristotle (De Anima ii, 2). 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. viii (Did. Yet the first act is said to be in potentiality to the second act, which is operation; for such a potentiality "does not reject"that is, does not excludethe soul. 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 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. 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. 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. Reply to Objection 2. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. Therefore the body of Christ is in this sacrament locally. 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. 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. But in this sacrament the dimensive quantity of the bread is there after its proper manner, that is, according to commensuration: not so the dimensive quantity of Christ's body, for that is there after the manner of substance, as stated above (Reply to Objection 1). But the virtue of the soul is its power. Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. 3 - OF THE SIMPLICITY OF GOD (EIGHT ARTICLES) Question. On the contrary, Of one thing there is but one substantial being. Objection 1. Reply to Objection 4. Reply to Objection 2. Further, since the form is the principle of the species, one form cannot produce a variety of species. And since in this way no change is made in the sacrament, it is manifest that, when such apparition occurs, Christ does not cease to be under this sacrament. 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. Reply to Objection 2. F. Raphael Moss, O.P., S.T.L. And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." I answer that, It is absolutely impossible for one intellect to belong to all men. The place in which Christ's body is, is not empty; nor yet is it properly filled with the substance of Christ's body, which is not there locally, as stated above; but it is filled with the sacramental species, which have to fill the place either because of the nature of dimensions, or at least miraculously, as they also subsist miraculously after the fashion of substance. Hence there is no parallel reason, as is evident from what was said above. For we do not say that the wall sees; rather, we say that the wall is seen. Now whatever is received into anything must be received according to the condition of the receiver. Reply to Objection 3. 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.". 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. Therefore if understanding is attributed to Socrates, as the action of what moves him, it follows that it is attributed to him as to an instrument. Objection 3. The First Part addresses God, gradually working its way through God's creation and the angels to man. 1 Prologue. Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. Now the intellectual soul, as we have seen above (I:55:2) in the order of nature, holds the lowest place among intellectual substances; inasmuch as it is not naturally gifted with the knowledge of truth, as the angels are; but has to gather knowledge from individual things by way of the senses, as Dionysius says (Div. But when breathing ceases, the soul is separated from the body. Further, the soul is in the body of which it is the act. Therefore the whole soul is not in each part. 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. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). Objection 2. But dispositions to a form are accidents. Therefore the breath, which is a subtle body, is the means of union between soul and body. But if anyone says that the intellectual soul is not the form of the body he must first explain how it is that this action of understanding is the action of this particular man; for each one is conscious that it is himself who understands. For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Font. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. And as life appears through various operations in different degrees of living things, that whereby we primarily perform each of all these vital actions is the soul. 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 the intellectual soul is the most perfect of souls. Objection 3. Therefore, if we suppose two men to have several intellects and one sensefor instance, if two men had one eyethere would be several seers, but one sight. 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. 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. v). x (Did. But Christ's eye beholds Himself as He is in this sacrament. After the consecration, is the body of Christ moved when the host or chalice is moved? viii (Did. 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. iv). There is a whole which is divided into parts of quantity, as a whole line, or a whole body. Is the entire Christ under every part of the species? 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. vii, 6). Now it is clear that to every "genus" follow its own proper accidents. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. Now the first among all acts is existence. In the body, the form of which is an intellectual principle, is there some other soul? By the power of the sacrament, there is under the species of this sacrament that into which the pre-existing substance of the bread and wine is changed, as expressed by the words of the form, which are effective in this as in the other sacraments; for instance, by the words: "This is My body," or, "This is My blood." 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. Objection 1. But with things which can of themselves be in a place, like bodies, it is otherwise than with things which cannot of themselves be in a place, such as forms and spiritual substances. Therefore of necessity by the same form a thing is animal and man; otherwise man would not really be the thing which is an animal, so that animal can be essentially predicated of man. If, therefore, my intellect is distinct from yours, what is understood by me must be distinct from what is understood by you; and consequently it will be reckoned as something individual, and be only potentially something understood; so that the common intention will have to be abstracted from both; since from things diverse something intelligible common to them may be abstracted. 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. Reply to Objection 3. And this body of an equable temperament has a dignity of its own by reason of its being remote from contraries, thereby resembling in a way a heavenly body. 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. 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. The same can be clearly shown from the nature of the human species. Aa Aa. Is the body of Christ in this sacrament locally? But the soul seems to be one chiefly on account of the intellect. For it involves nothing unreasonable that the same movable thing be moved by several motors; and still less if it be moved according to its various parts. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. The Summa is organized into three Parts. On the contrary, Augustine says (De Trin. If, however, it be said that God could avoid this, we answer that in the formation of natural things we do not consider what God might do; but what is suitable to the nature of things, as Augustine says (Gen. ad lit. Wherefore matter, once understood as corporeal and measurable, can be understood as distinct in its various parts, and as receptive of different forms according to the further degrees of perfection. 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." 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. 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." iii). But the soul is a substantial form; and therefore it must be the form and the act, not only of the whole, but also of each part. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Therefore the intellectual principle is not united to the body as its form. But if the species be abstracted from the conditions of individual matter, there will be a likeness of the nature without those things which make it distinct and multiplied; thus there will be knowledge of the universal. 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. 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. 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. Therefore also the soul is thus united to the body. This is not the case with other non-subsistent forms. Reply to Objection 4. Further, if it be said that the sensitive soul in man is incorruptible; on the contrary, "corruptible and incorruptible differ generically," says the Philosopher, Metaph. But various bodies cannot be in the same place. Reply to Objection 3. Further, a body of greater quantity cannot be contained under the measure of a lesser. Q.76: The Union of the Soul with the Body: Q. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. 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. It seems that Christ is not entire under every part of the species of bread and wine. For Augustine says (Gen. ad lit. Therefore, apparently it is impossible for the entire Christ to be under every part of the species. 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. But the dimensive quantity of Christ's body is considerably larger than the dimensive quantity of the consecrated host according to every dimension. It seems, then, that it does not see Christ, as He is under the species of this sacrament. Therefore the body or the blood of Christ is not under those species. It seems that the intellectual principle is not united to the body as its form. Secondly, because since Socrates is an individual in a nature of one essence composed of matter and form, if the intellect be not the form, it follows that it must be outside the essence, and then the intellect is the whole Socrates as a motor to the thing moved. viii (Did. ii, 1). Wherefore, after the consecration, the whole substance of Christ's body and blood is contained in this sacrament, just as the whole substance of the bread and wine was contained there before the consecration. But it can be seen by a wayfarer through faith alone, like other supernatural things. ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. Union of Soul and Body in Man 1. 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. Therefore the intellectual principle is the form of man. Now in one intellect, from different phantasms of the same species, only one intelligible species is abstracted; as appears in one man, in whom there may be different phantasms of a stone; yet from all of them only one intelligible species of a stone is abstracted; by which the intellect of that one man, by one operation, understands the nature of a stone, notwithstanding the diversity of phantasms. Thus Aristotle argues, Metaph. Reply to Objection 1. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. 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. Entdecke Aquinas ""Summa Theologica II"" (SCM kurz), David Mills Daniel, gebraucht; gutes Buch in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! Objection 1. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. 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. ", 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. 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. Secondly, because a glorified body, which appears at will, disappears when it wills after the apparition; thus it is related (Luke 24:31) that our Lord "vanished out of sight" of the disciples. 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. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. Objection 2. Now the substantial form perfects not only the whole, but each part of the whole. 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. ix, 10). 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. Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. Therefore in this sacrament the blood is consecrated apart from the nature of species. But each part of the species of bread or wine essence, then, it. 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