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 the breath, which is a subtle body, is the means of union between soul and body. 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. The soul is indeed very distant from the body, if we consider the condition of each separately: so that if each had a separate existence, many means of connection would have to intervene. 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. Therefore there is one intellect of all men. "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 He is moved when it is moved. But the intellectual soul is the most perfect of souls. One part of the body is said to be nobler than another, on account of the various powers, of which the parts of the body are the organs. 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. 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. Therefore it is not united to the body as its form. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. Further, Augustine (De Quant. Objection 2. And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." 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. 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. But that it is not outside the superficies of the sacrament, nor on any other part of the altar, is due not to its being there definitively or circumscriptively, but to its being there by consecration and conversion of the bread and wine, as stated above (Article 1; 15, 2, sqq.). Reply to Objection 4. I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. And this indeed is seen to happen when it is beheld by everyone under such an appearance, and it remains so not for an hour, but for a considerable time; and, in this case some think that it is the proper species of Christ's body. 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. Therefore Christ's body is not truly there. Whence it follows that elements in the mixed body would be distinct as to situation. Q. Sometimes it happens on the part of the beholders, whose eyes are so affected as if they outwardly saw flesh, or blood, or a child, while no change takes place in the sacrament. Question 76 - OF THE UNION OF BODY AND SOUL (In . As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. Objection 1. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. Reply to Objection 3. Theol.Imprimatur. Reply to Objection 3. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. 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. Reply to Objection 4. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. The union of body and soul Is the intellectual principle united to the body as its form? Now it is the nature of a body for it to be "quantity having position" (Predic. 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. 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. Further, when the cause is removed, the effect is also removed. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. Objection 1. But the measure of the bread and wine is much smaller than the measure of Christ's body. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. I answer that, It is absolutely impossible for one intellect to belong to all men. The reason of this is that a thing is one, according as it is a being. As the Philosopher says (Phys. Objection 4. On the contrary, Augustine says (De Trin. But the form of the thing understood is not received into the intellect materially and individually, but rather immaterially and universally: otherwise the intellect would not be capable of the knowledge of immaterial and universal objects, but only of individuals, like the senses. But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. Objection 2. Therefore, from the fact that species of the phantasms exist in In the first place, an animal would not be absolutely one, in which there were several souls. 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 in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. This argument deals with accidental movement, whereby things within us are moved together with us. Objection 5. As stated above, the body of Christ is not under the species of wine by the power of the sacrament, but by real concomitance: and therefore by the consecration of the wine the body of Christ is not there of itself, but concomitantly. 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. 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. Consequently, it remains to be said, that, while the dimensions remain the same as before, there is a miraculous change wrought in the other accidents, such as shape, color, and the rest, so that flesh, or blood, or a child, is seen. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. 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. Aa Aa. Now it is evident that the whole nature of a substance is under every part of the dimensions under which it is contained; just as the entire nature of air is under every part of air, and the entire nature of bread under every part of bread; and this indifferently, whether the dimensions be actually divided (as when the air is divided or the bread cut), or whether they be actually undivided, but potentially divisible. 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. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. viii (Did. According to this being, then, Christ is not moved locally of Himself, but only accidentally, because Christ is not in this sacrament as in a place, as stated above (Article 5). Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. Reply to Objection 2. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. Objection 5. Further, the thing understood is in the intellect which understands. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. Summa theologiae 1a 75-76 (tr. vii 2), difference is derived from the form. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. Translated by. For Augustine says (De Qq. As it is in this sacrament, can Christ's body be seen by the eye? iv). Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). Reply to Objection 1. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. I answer that, As was observed above (Article 1, Reply to Objection 3), because the substance of Christ's body is in this sacrament by the power of the sacrament, while dimensive quantity is there by reason of real concomitance, consequently Christ's body is in this sacrament substantively, that is, in the way in which substance is under dimensions, but not after the manner of dimensions, which means, not in the way in which the dimensive quantity of a body is under the dimensive quantity of place. Objection 3. 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. There is also a whole which is divided into logical and essential parts: as a thing defined is divided into the parts of a definition, and a composite into matter and form. Objection 3. Is the body of Christ in this sacrament locally? And therefore it is not necessary for Christ to be in this sacrament as in a place. Reply to Objection 1. Therefore it is not movably in this sacrament. Therefore Christ's body is in this sacrament as in a place. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. For it would follow that Socrates and Plato are one man; and that they are not distinct from each other, except by something outside the essence of each. Reply to Objection 4. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? 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. 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! xxvi): "We are made partakers of the body and blood of Christ, not as taking common flesh, nor as of a holy man united to the Word in dignity, but the truly life-giving flesh of the Word Himself.". Nevertheless the substance of Christ's body is not the subject of those dimensions, as was the substance of the bread: and therefore the substance of the bread was there locally by reason of its dimensions, because it was compared with that place through the medium of its own dimensions; but the substance of Christ's body is compared with that place through the medium of foreign dimensions, so that, on the contrary, the proper dimensions of Christ's body are compared with that place through the medium of substance; which is contrary to the notion of a located body. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). As stated above, during such apparitions Christ's proper semblance is not seen, but a species miraculously formed either in the eyes of the beholders, or in the sacramental dimensions themselves, as was said above. 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. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." 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). If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. Objection 4. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). Therefore it is impossible that one individual intellectual soul should belong to several individuals. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. 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). The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. 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. In the body, the form of which is an intellectual principle, is there some other soul? x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. Reply to Objection 2. Union of Soul and Body in Man 1. vii). Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. Man must therefore derive his species from that which is the principle of this operation. On the contrary, The Philosopher says (Phys. On the contrary, According to the Philosopher, Metaph. vii (Did. 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