But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. Therefore, the glorified eye can see Christ's body as it is in this sacrament. But the shape is united to the wax without a body intervening. 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. The manner of being of every thing is determined by what belongs to it of itself, and not according to what is coupled accidentally with it: thus an object is present to the sight, according as it is white, and not according as it is sweet, although the same object may be both white and sweet; hence sweetness is in the sight after the manner of whiteness, and not after that of sweetness. Therefore the whole soul is not in each part. In the body, the form of which is an intellectual principle, is there some other soul? Reply to Objection 6. Therefore the intellect is not united to the body as its 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. But the part which moves is the soul. Is the entire Christ under every part of the species? animal. In the first place, an animal would not be absolutely one, in which there were several souls. Therefore also the soul is thus united to the body. Objection 1. Therefore by the coming of the accidental form a thing is not said to be made or generated simply, but to be made such, or to be in some particular condition; and in like manner, when an accidental form is removed, a thing is said to be corrupted, not simply, but relatively. Therefore, if besides the intellectual soul there pre-existed in matter another substantial form by which the subject of the soul were made an actual being, it would follow that the soul does not give being simply; and consequently that it is not the substantial form: and so at the advent of the soul there would not be simple generation; nor at its removal simple corruption, all of which is clearly false. In the body is there any other substantial form? 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. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). 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: . Consequently, the dimensive quantity of Christ's body is not there. Further, if Christ's body were to remain under this sacrament even until the morrow, for the same reason it will remain there during all coming time; for it cannot be said that it ceases to be there when the species pass, because the existence of Christ's body is not dependent on those species. For Augustine says (Gen. ad lit. If, therefore, man were 'living' by one form, the vegetative soul, and 'animal' by another form, the sensitive soul, and "man" by another form, the intellectual soul, it would follow that man is not absolutely one. I answer that, If the soul were united to the body, merely as a motor, there would be nothing to prevent the existence of certain dispositions mediating between the soul and the body; on the contrary, they would be necessary, for on the part of the soul would be required the power to move the body; and on the part of the body, a certain aptitude to be moved by the soul. And this seems to happen when to one person it is seen under the species of flesh or of a child, while to others it is seen as before under the species of bread; or when to the same individual it appears for an hour under the appearance of flesh or a child, and afterwards under the appearance of bread. Question. In like manner, the soul is said to be the "act of a body," etc., because by the soul it is a body, and is organic, and has life potentially. Further, what is spiritual is connected with what is corporeal by virtual contact. In order to make this evident, we must consider that the substantial form differs from the accidental form in this, that the accidental form does not make a thing to be "simply," but to be "such," as heat does not make a thing to be simply, but only to be hot. On the contrary, Of one thing there is but one substantial being. 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. Therefore, it should not be united to a body which is composed of parts belonging to various species. This is not the case with other non-subsistent forms. On the contrary, According to the Philosopher, Metaph. This is the demonstration used by Aristotle (De Anima ii, 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. This can be made clear by three different reasons. 77: The Powers of the Soul in General: Q. It seems that the whole Christ is not contained under both species of this sacrament. 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. Objection 1. 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 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. Reply to Objection 4. Reply to Objection 2. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. Objection 1. For this reason among animals, man has the best sense of touch. And first we should consider the natureof human beings [QQ75-89], then second ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. 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. The soul is the act of an organic body, as of its primary and proportionate perfectible. ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. Further, man moves himself as every animal does. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. 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. Now the substantial form gives being simply; therefore by its coming a thing is said to be generated simply; and by its removal to be corrupted simply. 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. Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. 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. But the glorified eye sees Christ always, as He is in His own species, according to Isaiah 33:17: "(His eyes) shall see the king in his beauty." And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Others said that the soul is united to the body by means of a corporeal spirit. 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. But various parts of matter are unintelligible without division in measurable quantities. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. Objection 2. F. Raphael Moss, O.P., S.T.L. Objection 1. For we do not say that the wall sees; rather, we say that the wall is seen. Therefore it is not properly united to a corruptible body. The reason therefore why Socrates understands is not because he is moved by his intellect, but rather, contrariwise, he is moved by his intellect because he understands. On the contrary, Augustine says (De Trin. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. SUMMA THEOLOGICA. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." 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. 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. Reply to Objection 3. Further, the Philosopher says (De Gener. Man must therefore derive his species from that which is the principle of this operation. 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. But both of these consequences are clearly false: because "animal" is predicated of man essentially and not accidentally; and man is not part of the definition of an animal, but the other way about. But substance, as such, is not visible to the bodily eye, nor does it come under any one of the senses, nor under the imagination, but solely under the intellect, whose object is "what a thing is" (De Anima iii). The Philosopher is speaking there of the motive power of the soul. Reply to Objection 3. 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. Objection 2. Nom. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? Further, various forms of one species require various parts of matter. But various bodies cannot be in the same place. In the Summa Theologiae, St. Thomas Aquinas says that "angels do not assume bodies from the earth or water, or they could not suddenly disappear." Source: Ia Q. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. 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). Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! Reply to Objection 2. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. 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." 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. This can easily be explained, if we consider the differences of species and forms. For the Philosopher says (De Anima ii, 1), that "the soul is the act of a physical body which has life potentially." 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. For since a whole consists of parts, a form of the whole which does not give existence to each of the parts of the body, is a form consisting in composition and order, such as the form of a house; and such a form is accidental. Thirdly, it is in keeping with its effect, in which sense it was stated above (III:74:1) that "the body is offered for the salvation of the body, and the blood for the salvation of the soul.". 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. 3 - OF THE SIMPLICITY OF GOD (EIGHT ARTICLES) Question. 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 1. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. 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. For in the first place this serves to represent Christ's Passion, in which the blood was separated from the body; hence in the form for the consecration of the blood mention is made of its shedding. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. Further, all the powers of the soul are rooted in the essence of the soul. Further, Augustine (De Quant. Therefore there is one intellect of all men. 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. 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