Objection 3. Asked by Bijoy J #1210109. Nor is there any deception there, as occurs in the feats of magicians, because such species is divinely formed in the eye in order to represent some truth, namely, for the purpose of showing that Christ's body is truly under this sacrament; just as Christ without deception appeared to the disciples who were going to Emmaus. Therefore since, as we have said, the intellectual soul contains virtually what belongs to the sensitive soul, and something more, reason can consider separately what belongs to the power of the sensitive soul, as something imperfect and material. Therefore the body of Christ is in this sacrament locally. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. Objection 2. 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. 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.". But with regard to the intellectual part, he seems to leave it in doubt whether it be "only logically" distinct from the other parts of the soul, "or also locally.". But this would be impossible if the essence of the sensitive soul were the same as that of the intellectual soul; for an animal is such by its sensitive soul, while a man is a man by the intellectual soul. It follows therefore that the intellectual principle is the proper form of man. I answer that, Since the form is not for the matter, but rather the matter for the form, we must gather from the form the reason why the matter is such as it is; and not conversely. Therefore, only the flesh and blood of Christ are contained in this sacrament. Objection 1. Reply to Objection 1. If, however, the intellectual soul is united to the body as the substantial form, as we have already said above (Article 1), it is impossible for any accidental disposition to come between the body and the soul, or between any substantial form whatever and its matter. But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. We must not consider the diversity of natural things as proceeding from the various logical notions or intentions, which flow from our manner of understanding, because reason can apprehend one and the same thing in various ways. For matter must be proportionate to the form. Thomas Aquinas's Summa Theologiae: A Guide and Commentary Brian Davies, Thomas Aquinas's Summa Theologiae: A Guide and Commentary, Oxford University Press, 2014, 454pp., $29.99 (pbk), ISBN 9780199380633. Q. Is the intellectual principle united to the body as its form? Therefore the whole Christ is not contained under each species. But the organ of touch requires to be a medium between contraries, such as hot and cold, wet and dry, and the like, of which the sense of touch has the perception; thus it is in potentiality with regard to contraries, and is able to perceive them. Therefore He is moved when it is moved. 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. Therefore the soul is united to the human body by means of a body. But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. 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. The Summa is organized into three Parts. 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. Objection 3. Text Size. 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. If, however, the intellectual soul be united to the body as its substantial form, as we have said above (Article 1), it is impossible for another substantial form besides the intellectual soul to be found in man. But all men are of one species. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. F. Raphael Moss, O.P., S.T.L. But the second kind of totality, which depends on logical and essential perfection, properly and essentially belongs to forms: and likewise the virtual totality, because a form is the principle of operation. 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. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). 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. On the contrary, Accident is posterior to substance, both in the order of time and in the order of reason, as the Philosopher says, Metaph. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. animal. I answer that, As we have said, if the soul were united to the body merely as its motor, we might say that it is not in each part of the body, but only in one part through which it would move the others. Reviewed by Christopher Martin, Center for Thomistic Studies, University of St. Thomas (TX) 2015.04.21 But the soul is the substantial form of man. Reply to Objection 3. It would seem that in man there is another form besides the intellectual soul. Objection 3. 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. Question. Because the change of the bread and wine is not terminated at the Godhead or the soul of Christ, it follows as a consequence that the Godhead or the soul of Christ is in this sacrament not by the power of the sacrament, but from real concomitance. Objection 5. But the species of anything is derived from its form. Hence since it is seen in its proper species, and is adored in heaven, it is not seen under its proper species in this sacrament. Objection 1. Further, it was stated above (Article 1, Reply to Objection 1) that all the other parts of the body, such as the bones, nerves, and the like, are comprised under the name of flesh. This can be made clear by three different reasons. This is not the case with other non-subsistent forms. Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). But the place, where this sacrament is, is much less than the body of Christ. But dispositions to a form are accidents. Now it is clear that because the colors, the images of which are in the sight, are on a wall, the action of seeing is not attributed to the wall: for we do not say that the wall sees, but rather that it is seen. Reply to Objection 6. Reply to Objection 2. This is heretical; for it would do away with the distinction of rewards and punishments. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". viii (Did. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. 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 reason is because nothing acts except so far as it is in act; wherefore a thing acts by that whereby it is in act. 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. Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. But if the species be abstracted from the conditions of individual matter, there will be a likeness of the nature without those things which make it distinct and multiplied; thus there will be knowledge of the universal. 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 Christ's body is in this sacrament as in a place. 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.) 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. But the substantial form gives substantial being. Therefore the intellectual principle is the form of man. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. ii, 3) that the embryo is an animal before it is a man. The opinion of Plato might be maintained if, as he held, the soul was supposed to be united to the body, not as its form, but as its motor. 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 corruptible and incorruptible are not of the same substance. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. Reply to Objection 2. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." Nom. Because, to be in a place definitively or circumscriptively belongs to being in a place. Further, since Christ's is an organic body, it has parts determinately distant. Therefore it is not movably in this sacrament. Thirdly, this is shown to be impossible by the fact that when one operation of the soul is intense it impedes another, which could never be the case unless the principle of action were essentially one. v, 1); for a thing is said to move or act, either by virtue of its whole self, for instance, as a physician heals; or by virtue of a part, as a man sees by his eye; or through an accidental quality, as when we say that something that is white builds, because it is accidental to the builder to be white. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). Therefore it is impossible for there to be in man another substantial form besides the intellectual soul. Now the form, through itself, makes a thing to be actual since it is itself essentially an act; nor does it give existence by means of something else. 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) Reply to Objection 5. Q.76: The Union of the Soul with the Body: Q. Therefore we must say, in accordance with the Philosopher (De Gener. ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." But various bodies cannot be in the same place. 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. Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? Whence we must conclude, that there is no other substantial form in man besides the intellectual soul; and that the soul, as it virtually contains the sensitive and nutritive souls, so does it virtually contain all inferior forms, and itself alone does whatever the imperfect forms do in other things. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. But, according to the opinion of Plato, the thing understood exists outside the soul in the same condition as those under which it is understood; for he supposed that the natures of things exist separate from matter. By the power of the sacrament the dimensive quantity of Christ's body is not in this sacrament; for, by the power of the sacrament that is present in this sacrament, whereat the conversion is terminated. 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 that form which gives matter only the first degree of perfection is the most imperfect; while that form which gives the first, second, and third degree, and so on, is the most perfect: and yet it inheres to matter immediately. 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. As it is in this sacrament, can Christ's body be seen by the eye? iii). Now mingling does not result from matter alone; for then we should have mere corruption. Now matter subject to dimension is not to be found except in a body. Reply to Objection 1. Now what is added is always more perfect. How it is caused will be shown later on (I:117:1). 4 - THE PERFECTION OF GOD (THREE ARTICLES) i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." For it is not an accidental form, but the substantial form of the body. Since therefore Christ exists in three substances, namely, the Godhead, soul and body, as shown above (III:2:5; III:5:3), it seems that the entire Christ is not under this sacrament. 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 it is clear that the action of the visual power is not attributed to a wall in virtue of the fact that the colors whose likenesses are in the visual power exist in that wall. For this reason Aristotle, Metaph. And as a light body remains light, when removed from its proper place, retaining meanwhile an aptitude and an inclination for its proper place; so the human soul retains its proper existence when separated from the body, having an aptitude and a natural inclination to be united to the body. But when such apparitions occur, it is evident that Christ is not present under His own species, because the entire Christ is contained in this sacrament, and He remains entire under the form in which He ascended to heaven: yet what appears miraculously in this sacrament is sometimes seen as a small particle of flesh, or at times as a small child. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. But to be in a place is an accident when compared with the extrinsic container. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. Now this would not be the case if the various principles of the soul's operations were essentially different, and distributed in the various parts of the body. For that part which is the organ of a nobler power, is a nobler part of the body: as also is that part which serves the same power in a nobler manner. And then there would not be a real mixture which is in respect of the whole; but only a mixture apparent to sense, by the juxtaposition of particles. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". 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. But the intellectual soul is one form. . This is clear if, as Plato maintained, man is the intellect itself. Consequently, the dimensive quantity of Christ's body is not there. But the shape is united to the wax without a body intervening. vii). iv). 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. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. Nom. Therefore Christ's body is in this sacrament locally. 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. And this body of an equable temperament has a dignity of its own by reason of its being remote from contraries, thereby resembling in a way a heavenly body. If, however, it be said that God could avoid this, we answer that in the formation of natural things we do not consider what God might do; but what is suitable to the nature of things, as Augustine says (Gen. ad lit. But one cannot sense without a body: therefore the body must be some part of man. 3 - OF THE SIMPLICITY OF GOD (EIGHT ARTICLES) Question. But it is the act of an organic body. Objection 1. 2 - The Existence of God (Three Articles) Question. viii (Did. Now whatever is received into anything must be received according to the condition of the receiver. Therefore it is not properly united to a corruptible body. 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." i). 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 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. But when breathing ceases, the soul is separated from the body. 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. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. Objection 2. 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: . 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. 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. Reply to Objection 1. Objection 1. 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 Perfection of God 5. 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