1 Prologue. But "rational," which is the difference constituting man, is taken from the intellectual soul; while he is called "animal" by reason of his having a body animated by a sensitive soul. 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 2. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. Summa Theologica Theme. Objection 2. Now matter subject to dimension is not to be found except in a body. Further, whatever receptive power is an act of a body, receives a form materially and individually; for what is received must be received according to the condition of the receiver. It seems that the intellectual principle is not united to the body as its form. Question 76 - OF THE UNION OF BODY AND SOUL (In . First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. 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. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." 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. As the Philosopher says (Phys. Therefore the intellect is not united to the body as its form. Therefore since the bodies of other animals are naturally provided with a covering, for instance, with hair instead of clothes, and hoofs instead of shoes; and are, moreover, naturally provided with arms, as claws, teeth, and horns; it seems that the intellectual soul should not have been united to a body which is imperfect as being deprived of the above means of protection. Reply to Objection 3. Reply to Objection 3. But nature never fails in necessary things: therefore the intellectual soul had to be endowed not only with the power of understanding, but also with the power of feeling. For every form exists in its proper disposed matter. Further, the truth ought to correspond with the figure. 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. Reply to Objection 1. 4 - THE PERFECTION OF GOD (THREE ARTICLES) Neither, therefore, if this sacrament be reserved until morning, will Christ's body be there; and so it is not immovably in this sacrament. 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." It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. It seems that the whole dimensive quantity of Christ's body is not in this sacrament. Reply to Objection 3. F. Raphael Moss, O.P., S.T.L. Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. 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. The same is to be said of totality of power: since the whiteness which is in the whole surface moves the sight more than the whiteness which is in a small part thereof. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) The parts of an animal, for instance, the eye, hand, flesh, and bones, and so forth, do not make the species; but the whole does, and therefore, properly speaking, we cannot say that these are of different species, but that they are of various dispositions. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. Objection 6. Therefore, the glorified eye can see Christ's body as it is in this sacrament. Therefore in the human body there are other substantial forms besides the intellectual soul. 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. On the contrary, The Philosopher says (De Anima ii, 1): "We need not ask if the soul and body are one, as neither do we ask if wax and its shape are one." Reply to Objection 1. As it is in this sacrament, can Christ's body be seen by the eye? 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. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. Objection 3. 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. 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. Further, man moves himself as every animal does. ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." Reply to Objection 1. Are all the dimensions of Christ's body in this sacrament? 1.2 Treatise on Sacred Doctrine (Question 1) 1.3 Treatise on the One God (Questions 2-26) 1.4 Treatise on the Trinity (Questions 27-43) 1.5 Treatise on the Creation (Questions 44-46) 1.6 Treatise on the Distinction of Things in General (Question 47) 1.7 Treatise on the Distinction of Good and Evil (Questions 48-49) Objection 2. 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. This can be made clear by three different reasons. Reply to Objection 4. Reply to Objection 1. Now man is corruptible like other animals. The Summa is organized into three Parts. 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). 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. But the intellectual principle, since it is incorruptible, as was shown above (I:75:6), remains separate from the body, after the dissolution of the body. 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. It seems that Christ's body is movably in this sacrament, because the Philosopher says (Topic. On the contrary, Augustine says (De Trin. Objection 1. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. The Nature and Extent of Sacred Doctrine 2. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. Summa theologiae 1a 75-76 (tr. Therefore, for the same reason, every other glorified eye can see Him. Fourthly, because, although the action of a part be attributed to the whole, as the action of the eye is attributed to a man; yet it is never attributed to another part, except perhaps indirectly; for we do not say that the hand sees because the eye sees. 1-119) Question 1. Reply to Objection 4. To this end, Aquinas cites proofs for the existence of God and outlines the activities and nature of God. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. 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. Thus Aristotle argues, Metaph. But all men are of one species. lxxxiii): "Some are so foolish as to say that the mystical blessing departs from the sacrament, if any of its fragments remain until the next day: for Christ's consecrated body is not changed, and the power of the blessing, and the life-giving grace is perpetually in it." 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. This is the demonstration used by Aristotle (De Anima ii, 2). 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. 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) . Some, however, tried to maintain that the intellect is united to the body as its motor; and hence that the intellect and body form one thing so that the act of the intellect could be attributed to the whole. For it is not in each part of the body, with regard to each of its powers; but with regard to sight, it is in the eye; and with regard to hearing, it is in the ear; and so forth. Objection 3. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. Objection 2. Others said that the soul is united to the body by means of a corporeal spirit. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. Reply to Objection 2. For Augustine says (De Qq. 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. 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. On the contrary, According to the Philosopher, Metaph. 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. On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. 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. 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 reason is because nothing acts except so far as it is in act; wherefore a thing acts by that whereby it is in act. Therefore the soul is not in each part of the body. 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. And so it seems that Christ is in this sacrament movably. 51 Art. animal. Question 76. Those things which are derived from various forms are predicated of one another, either accidentally, (if the forms are not ordered to one another, as when we say that something white is sweet), or essentially, in the second manner of essential predication, (if the forms are ordered one to another, the subject belonging to the definition of the predicate; as a surface is presupposed to color; so that if we say that a body with a surface is colored, we have the second manner of essential predication.) The Perfection of God 5. 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. 2 (Whether angels . Objection 3. I answer that, After what we have said above (Article 1), it must be held most certainly that the whole Christ is under each sacramental species yet not alike in each. 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