Answers: 1. Reply to Objection 1. x): "It is not necessary for the soul to be in each part of the body; it suffices that it be in some principle of the body causing the other parts to live, for each part has a natural movement of its own.". Now the first among all acts is existence. 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. And, as was said already, this is not deception, because it is done "to represent the truth," namely, to show by this miraculous apparition that Christ's body and blood are truly in this sacrament. Some of the powers of the soul are in it according as it exceeds the entire capacity of the body, namely the intellect and the will; whence these powers are not said to be in any part of the body. 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. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. Reply to Objection 3. Summa theologiae 1a 75-76 (tr. F. Raphael Moss, O.P., S.T.L. Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. Objection 1. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. 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. 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. 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. 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. The Existence of God 3. The Summa is organized into three Parts. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. vii (Did. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. But, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." Therefore, if the dimensive quantity of Christ's body be in this sacrament together with the dimensive quantity of the host, the dimensive quantity of Christ's body is extended beyond the quantity of the host, which nevertheless is not without the substance of Christ's body. 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. Contents. 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. It seems, therefore, that the same individual knowledge which is in the master is communicated to the disciple; which cannot be, unless there is one intellect in both. 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. 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. I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. Is the intellectual principle united to the body as its form? Reply to Objection 4. viii, 5). 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. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. Fathers of the English Dominican Province. Objection 1. Reply to Objection 3. 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. Reply to Objection 2. for a determinate distance of the individual parts from each other is of the very nature of an organic body, as that of eye from eye, and eye from ear. But the place, where this sacrament is, is much less than the body of Christ. 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 proper totality of substance is contained indifferently in a small or large quantity; as the whole nature of air in a great or small amount of air, and the whole nature of a man in a big or small individual. Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. Objection 1. Objection 1. Now the human soul is the highest and noblest of forms. Now what is added is always more perfect. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. Number follows division, and therefore so long as quantity remains actually undivided, neither is the substance of any thing several times under its proper dimensions, nor is Christ's body several times under the dimensions of the bread; and consequently not an infinite number of times, but just as many times as it is divided into parts. 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. Nom. 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. 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. Reply to Objection 1. Objection 2. Objection 3. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. But this is impossible, because the various forms of the elements must necessarily be in various parts of matter; for the distinction of which we must suppose dimensions, without which matter cannot be divisible. vi, 1). For matter must be proportionate to the form. Further, the soul is in the body of which it is the act. 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. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). 76: Malediction: Q. Reply to Objection 5. Text Size. It would seem that the intellectual principle is not multiplied according to the number of bodies, but that there is one intellect in all men. But when flesh or a child appears, the sacramental species cease to be present. On the contrary, As long as a thing remains the same, it cannot at the same time be seen by the same eye under diverse species. It seems that the soul is united to the animal body by means of a body. 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. 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. Reply to Objection 1. 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. But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. But no dimensive quantity is contained entirely in any whole, and in its every part. But that which appears under the likeness of flesh in this sacrament, continues for a long time; indeed, one reads of its being sometimes enclosed, and, by order of many bishops, preserved in a pyx, which it would be wicked to think of Christ under His proper semblance. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. Wherefore it excels corporeal matter in its power by the fact that it has an operation and a power in which corporeal matter has no share whatever. Q. 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. Objection 3. 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). In the first place, an animal would not be absolutely one, in which there were several souls. i, 4. Others said that the soul is united to the body by means of a corporeal spirit. And first we should consider the natureof human beings [QQ75-89], then second Reply to Objection 3. How it is caused will be shown later on (I:117:1). Concerning this we must consider (1) the Saviour Himself; (2) the sacraments by which we attain to our salvation; (3) the end of immortal life to which we attain by the resurrection. But if it is a form by virtue of some part of itself, then that part which is the form we call the soul, and that of which it is the form we call the "primary animate," as was said above (I:75:5). But Christ's body is at rest in heaven. Reply to Objection 2. Therefore, when such apparition occurs, Christ is under the sacrament. F. Raphael Moss, O.P., S.T.L. 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. For Augustine says (De Qq. But it is evident that the bread and wine cannot be changed either into the Godhead or into the soul of Christ. But the substantial form gives substantial being. Reply to Objection 6. Therefore there is one intellect of all men. On the Simplicity of God 4. Now whatever is received into anything must be received according to the condition of the receiver. The soul is the act of an organic body, as of its primary and proportionate perfectible. But the intellectual action is not the action of a body, as appears from above (I:75:2). Therefore the soul is not in each part of the body. Question 76. For the body of Christ is indeed present under the species of bread by the power of the sacrament, while the blood is there from real concomitance, as stated above (Article 1, Reply to Objection 1) in regard to the soul and Godhead of Christ; and under the species of wine the blood is present by the power of the sacrament, and His body by real concomitance, as is also His soul and Godhead: because now Christ's blood is not separated from His body, as it was at the time of His Passion and death. Theol.Imprimatur. Aa Aa. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. viii (Did. 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. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. But all men are of one species. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? Therefore the breath, which is a subtle body, is the means of union between soul and body. Question. 78: Usury, or Interest on Money Lent: Reply to Objection 5. Reply to Objection 1. This is not the case with other non-subsistent forms. 4 - THE PERFECTION OF GOD (THREE ARTICLES) vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". Nom. Reply to Objection 2. 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. Now the substantial form perfects not only the whole, but each part of the whole. 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. There is, further, a third kind of whole which is potential, divided into virtual parts. Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. Therefore the intellectual principle is not united to the body as its form. A A . If, therefore, the whole soul be in each part of the body, it follows that all the powers of the soul are in each part of the body; thus the sight will be in the ear, and hearing in the eye, and this is absurd. 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. But there is this difference, according to the opinion of Aristotle, between the sense and the intelligencethat a thing is perceived by the sense according to the disposition which it has outside the soul that is, in its individuality; whereas the nature of the thing understood is indeed outside the soul, but the mode according to which it exists outside the soul is not the mode according to which it is understood. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". 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). Since, then, the substance of Christ's body is present on the altar by the power of this sacrament, while its dimensive quantity is there concomitantly and as it were accidentally, therefore the dimensive quantity of Christ's body is in this sacrament, not according to its proper manner (namely, that the whole is in the whole, and the individual parts in individual parts), but after the manner of substance, whose nature is for the whole to be in the whole, and the whole in every part. Is the entire Christ under every part of the species? 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 of one thing there is but one substantial form. 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. On the contrary, Augustine says (De Trin. From this it is clear how false are the opinions of those who maintained the existence of some mediate bodies between the soul and body of man. Objection 2. 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. In the same way several intellects understand one object understood. But Christ's body has already begun to be in this sacrament by the consecration of the bread. Reply to Objection 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. 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." Objection 1. Reply to Objection 2. The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. Are all the dimensions of Christ's body in this sacrament? Therefore we must presuppose accidents to be in matter before the substantial form; and therefore before the soul, since the soul is a substantial form. Now it is the nature of a body for it to be "quantity having position" (Predic. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. Hence there is no parallel reason, as is evident from what was said above. Objection 3. 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