Reply to Objection 1. Objection 1. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. 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. 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. Now all the other senses are based on the sense of touch. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. The opinion of Plato might be maintained if, as he held, the soul was supposed to be united to the body, not as its form, but as its motor. Reviewed by Christopher Martin, Center for Thomistic Studies, University of St. Thomas (TX) 2015.04.21 Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). Hence there is no parallel reason, as is evident from what was said above. But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. It seems that the whole dimensive quantity of Christ's body is not in this sacrament. vii). But whatever fills a place is there locally. 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. 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. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." There is a whole which is divided into parts of quantity, as a whole line, or a whole body. This argument is based on the nature of a body, arising from dimensive quantity. Other powers are common to the soul and body; wherefore each of these powers need not be wherever the soul is, but only in that part of the body, which is adapted to the operation of such a power. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. Therefore, from the fact that species of the phantasms exist in First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. 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. Reply to Objection 4. Theol.Imprimatur. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Christ's own bodily eye sees Himself existing under the sacrament, yet it cannot see the way in which it exists under the sacrament, because that belongs to the intellect. 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. Part 1, Question 76 557 power. 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. Is the soul wholly in each part of the body. Union of Soul and Body in Man 1. 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. 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. After the consecration, is the body of Christ moved when the host or chalice is moved? For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. i, 4. Others said that the soul is united to the body by means of a corporeal spirit. Reply to Objection 1. 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. 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. viii (Did. He proves this from the fact that "man and the sun generate man from matter." 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. 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. 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. 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 . Therefore Christ's body is not in this sacrament as in a place. 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). vii, 6), against Plato, that if the idea of an animal is distinct from the idea of a biped, then a biped animal is not absolutely one. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. 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." For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. 1.1 Introduction. Objection 3. This is not the case with other non-subsistent forms. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. Aquinas concludes that, although theology does not require philosophy to promote knowledge of God, philosophy nevertheless can be of service to the aims of theology. 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. If, on the contrary, we suppose one instrument and several principal agents, we might say that there are several agents, but one act; for example, if there be many drawing a ship by means of a rope; there will be many drawing, but one pull. 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. But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. 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. Translated by. Objection 1. viii (Did. Objection 3. Reply to Objection 3. The Summa is organized into three Parts. Is the entire Christ under each species of the sacrament? 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 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. 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. Because, to be in a place definitively or circumscriptively belongs to being in a place. Not forms, but composites, are classified either generically or specifically. So when we say that Socrates or Plato understands, it is clear that this is not attributed to him accidentally; since it is ascribed to him as man, which is predicated of him essentially. Reply to Objection 2. 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. For the substantial being of each thing consists in something indivisible, and every addition and subtraction varies the species, as in numbers, as stated in Metaph. Moreover it is perceived differently by different intellects. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. It seems that the body of Christ, as it is in this sacrament, can be seen by the eye, at least by a glorified one. Reply to Objection 2. But the intellectual action is not the action of a body, as appears from above (I:75:2). ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). 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. 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. In the first place, an animal would not be absolutely one, in which there were several souls. Reply to Objection 5. Therefore the whole soul is not in each part. And if to this we add that to understand, which is the act of the intellect, is not affected by any organ other than the intellect itself; it will further follow that there is but one agent and one action: that is to say that all men are but one "understander," and have but one act of understanding, in regard, that is, of one intelligible object. But we must observe that the nobler a form is, the more it rises above corporeal matter, the less it is merged in matter, and the more it excels matter by its power and its operation; hence we find that the form of a mixed body has another operation not caused by its elemental qualities. Objection 6. Is the whole Christ under this sacrament? A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. Therefore, the glorified eye can see Christ's body as it is in this sacrament. This power is called the intellect. Therefore of one thing there is but one substantial form. Further, the human body is a mixed body. 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). 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. 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. 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. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). 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. God, however, provided in this case by applying a remedy against death in the gift of grace. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. Therefore it is not properly united to a corruptible body. Therefore the intellectual principle is the form of man. This is suitable to the intellectual soul, which, although it be one in its essence, yet on account of its perfection, is manifold in power: and therefore, for its various operations it requires various dispositions in the parts of the body to which it is united. viii (Did. Man must therefore derive his species from that which is the principle of this operation. Is the entire Christ under each species of the sacrament? If, however, Socrates be a whole composed of a union of the intellect with whatever else belongs to Socrates, and still the intellect be united to those other things only as a motor, it follows that Socrates is not one absolutely, and consequently neither a being absolutely, for a thing is a being according as it is one. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Pars Secunda-Secundae (Part 2-2) Table of contents: Part 2-2: Faith: . Objection 2. Summa Theologica Theme. 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. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". 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. vii 2), difference is derived from the form. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. Reply to Objection 2. Therefore it is impossible that the entire Christ be contained 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. Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. Reply to Objection 1. But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. Reply to Objection 1. 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). 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. 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