Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? 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. Not forms, but composites, are classified either generically or specifically. iii). 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. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. The union of soul and body ceases at the cessation of breath, not because this is the means of union, but because of the removal of that disposition by which the body is disposed for such a union. Objection 1. Therefore, if we suppose two men to have several intellects and one sensefor instance, if two men had one eyethere would be several seers, but one sight. 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. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." 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: . Further, whatever has per se existence is not united to the body as its form; because a form is that by which a thing exists: so that the very existence of a form does not belong to the form by itself. Therefore, the glorified eye can see Christ's body as it is in this sacrament. viii (Did. Therefore, for the same reason, every other glorified eye can see Him. It would seem that the intellectual soul is improperly united to such a body. Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! If, however, there is one principal agent, and one instrument, we say that there is one agent and one action, as when the smith strikes with one hammer, there is one striker and one stroke. Further, since Christ's is an organic body, it has parts determinately distant. 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. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. Therefore, it should not be united to a body which is composed of parts belonging to various species. And since knowledge is begotten according to the assimilation of the knower to the thing known, it follows that the same thing may happen to be known by several knowers; as is apparent in regard to the senses; for several see the same color, according to different likenesses. Objection 3. Therefore the soul should be united to a most subtle body, to fire, for instance, and not to a mixed body, still less to a terrestrial body. Evang. i). Objection 1. Objection 2. 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. Concerning the first, a double consideration occurs: the first, about the mystery of the Incarnation itself, whereby God was made man for our salvation; the second . And so the difference of corruptible and incorruptible which is on the part of the forms does not involve a generic difference between man and the other animals. It discusses topics central to Christian morality, ethics, law, and the life of Christ, providing philosophical and theological solutions to common arguments and questions surrounding the Christian faith. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. But when flesh or a child appears, the sacramental species cease to be present. Thus Aristotle argues, Metaph. Objection 1. 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." Whence Aristotle concludes (Ethic. vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. Objection 1. I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. But, according to the commandment (Exodus 12:10), concerning the Paschal Lamb, a figure of this sacrament, "there remained nothing until the morning." For the nature of each thing is shown by its operation. But the glorified eye cannot be hindered by anything from seeing bodies as they are. Objection 1. Objection 2. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". 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. Now man is corruptible like other animals. Objection 2. 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." Further, power and action have the same subject; for the same subject is what can, and does, act. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." Reply to Objection 3. Reply to Objection 3. Further, the Philosopher says (De Gener. Therefore, only the flesh and blood of Christ are contained in this sacrament. vii 2), difference is derived from the form. 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. If, then, Christ's blood be contained under the species of bread, just as the other parts of the body are contained there, the blood ought not to be consecrated apart, just as no other part of the body is consecrated separately. Therefore there are not many human souls in one species. The reason is because since matter is in potentiality to all manner of acts in a certain order, what is absolutely first among the acts must be understood as being first in matter. 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. A sign of which is that we observe "those who are refined in body are well endowed in mind," as stated in De Anima ii, 9. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. v, 1), since it is a being only potentially; indeed everything that is moved is a body. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. 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. 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. But the more subtle is the body, the less has it of matter. viii (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. It is against these that Cyril says (Ep. Christ's body is not in this sacrament definitively, because then it would be only on the particular altar where this sacrament is performed: whereas it is in heaven under its own species, and on many other altars under the sacramental species. Summary of question number right from the first part of the second part. Therefore it is not properly united to a corruptible body. For every form exists in its proper disposed matter. Nor is it less impossible for anything to be a medium between substance and accident. Objection 4. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. Therefore of necessity by the same form a thing is animal and man; otherwise man would not really be the thing which is an animal, so that animal can be essentially predicated of man. 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. "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. 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! Reply to Objection 1. But the shape is united to the wax without a body intervening. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? Wherefore the unity of a thing composed of matter and form, is by virtue of the form itself, which by reason of its very nature is united to matter as its act. Consequently, the dimensive quantity of Christ's body is not there. Now the substantial form perfects not only the whole, but each part of the whole. the Divine, intellect, and consequently to a beatified intellect, of angel or of man, which, through the participated glory of the Divine intellect, sees all supernatural things in the vision of the Divine Essence. Therefore the intellect is not united to the body as its form. 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." It seems that Christ's body is in this sacrament as in a place. Reply to Objection 2. 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. 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). 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. But one cannot sense without a body: therefore the body must be some part of man. Therefore, according to the division of matter, there are many souls of one species; while it is quite impossible for many angels to be of one species. Therefore, if we have one form by which a thing is an animal, and another form by which it is a man, it follows either that one of these two things could not be predicated of the other, except accidentally, supposing these two forms not to be ordered to one anotheror that one would be predicated of the other according to the second manner of essential predication, if one soul be presupposed to the other. Therefore it is not united to the body as its form. Whence it does not follow that a part of an animal is an animal. For nothing is absolutely one except by one form, by which a thing has existence: because a thing has from the same source both existence and unity; and therefore things which are denominated by various forms are not absolutely one; as, for instance, "a white man." Therefore, the substance of Christ's body will be in this sacrament even outside the species of the bread, which is unreasonable, since the substance of Christ's body is in this sacrament, only by the consecration of the bread, as stated above (Article 2). And thus it is clear that as the dimensions remain, which are the foundation of the other accidents, as we shall see later on (III:77:2, the body of Christ truly remains in this sacrament. 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. Question. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. "But Christ is in this sacrament," as shown above (III:74:1. vii, 6). When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. Reply to Objection 1. The soul is the act of an organic body, as of its primary and proportionate perfectible. 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). 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. 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. 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) 51 Art. Therefore it seems that the soul is united to the body by means of a power, which is an accident. Individuality of the intelligent being, or of the species whereby it understands, does not exclude the understanding of universals; otherwise, since separate intellects are subsistent substances, and consequently individual, they could not understand universals. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. Objection 3. 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. Nom. x). 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 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. Answers: 1. 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. It is separate indeed according to its intellectual power, because the intellectual power does not belong to a corporeal organ, as the power of seeing is the act of the eye; for understanding is an act which cannot be performed by a corporeal organ, like the act of seeing. For since the form is an act, and matter is only in potentiality, that which is composed of matter and form cannot be the form of another by virtue of itself as a whole. Objection 3. But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. 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