summa theologica question 76

It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. Neither, therefore, if this sacrament be reserved until morning, will Christ's body be there; and so it is not immovably in this sacrament. Objection 5. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. In the body, the form of which is an intellectual principle, is there some other soul? The union of body and soul Is the intellectual principle united to the body as its form? Objection 2. Hence we read in the profession of faith at Ephesus (P. I., chap. Reply to Objection 2. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. 2 (Whether angels . But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. 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. Fathers of the English Dominican Province. Objection 2. 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. 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." But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. In the same way neither is it moved of itself according to the being which it has in this sacrament, by any other change whatever, as for instance, that it ceases to be under this sacrament: because whatever possesses unfailing existence of itself, cannot be the principle of failing; but when something else fails, then it ceases to be in it; just as God, Whose existence is unfailing and immortal, ceases to be in some corruptible creature because such corruptible creature ceases to exist. viii (Did. Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. 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. Reply to Objection 2. But this is even still more impossible. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. Reply to Objection 1. As the Philosopher says (Phys. 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. Now all the other senses are based on the sense of touch. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. 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. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. 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. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. It follows therefore that the intellect by which Socrates understands is a part of Socrates, so that in some way it is united to the body of Socrates. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. Pasnau) Question On Soul Considered in Its Own Right Having considered spiritual and also corporeal creatures, we should now consider human beings, who are composed of a spiritual andcorporeal nature. Therefore it is impossible for the entire dimensive quantity of Christ's body to be there. Now mingling does not result from matter alone; for then we should have mere corruption. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. Objection 3. Therefore the other part must be such that it can be moved. And because it observes that this is something common to man and to other animals, it forms thence the notion of the "genus"; while that wherein the intellectual soul exceeds the sensitive soul, it takes as formal and perfecting; thence it gathers the "difference" of man. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. Further, what is spiritual is connected with what is corporeal by virtual contact. 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. Nevertheless, since the substance of Christ's body is not really deprived of its dimensive quantity and its other accidents, hence it comes that by reason of real concomitance the whole dimensive quantity of Christ's body and all its other accidents are in this sacrament. The place in which Christ's body is, is not empty; nor yet is it properly filled with the substance of Christ's body, which is not there locally, as stated above; but it is filled with the sacramental species, which have to fill the place either because of the nature of dimensions, or at least miraculously, as they also subsist miraculously after the fashion of substance. And among men, those who have the best sense of touch have the best intelligence. Therefore the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. 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. Objection 1. Therefore, when such apparition occurs, Christ is under the sacrament. Therefore, from the fact that species of the phantasms exist in The Commentator held that this union is through the intelligible species, as having a double subject, in the possible intellect, and in the phantasms which are in the corporeal organs. 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.). viii (Did. Therefore, only the flesh and blood of Christ are contained in this sacrament. First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. Hence in no way is Christ's body locally in this sacrament. Reply to Objection 2. And since the conversion of the substance of the bread is terminated at the substance of the body of Christ, and since according to the manner of substance the body of Christ is properly and directly in this sacrament; such distance of parts is indeed in Christ's true body, which, however, is not compared to this sacrament according to such distance, but according to the manner of its substance, as stated above (Article 1, Reply to Objection 3). Therefore the whole soul is not in each part. But various bodies cannot be in the same place. But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. 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. 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. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. For matter must be proportionate to the form. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. But the part which moves is the soul. Objection 2. Christ's own bodily eye sees Himself existing under the sacrament, yet it cannot see the way in which it exists under the sacrament, because that belongs to the intellect. 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. Reply to Objection 2. Therefore in the human body there are other substantial forms besides the intellectual soul. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. For Augustine says (Gen. ad lit. Other powers are common to the soul and body; wherefore each of these powers need not be wherever the soul is, but only in that part of the body, which is adapted to the operation of such a power. To this end, Aquinas cites proofs for the existence of God and outlines the activities and nature of God. 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. It would seem that the intellectual soul is improperly united to such a body. Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. If, however, the soul is united to the body as its form, as we have said (Article 1), it is impossible for it to be united by means of another body. 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. Reply to Objection 2. Further, the place of the bread and wine is not empty, because nature abhors a vacuum; nor is the substance of the bread there, as stated above (III:75:2); but only the body of Christ is there. Nevertheless the breath is a means of moving, as the first instrument of motion. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. Reply to Objection 1. In the first place, an animal would not be absolutely one, in which there were several souls. Now an animal is so called from its having a sensitive soul; and, therefore, "animal" will not be one genus common to man and other animals, which is absurd. 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.". For it is not an accidental form, but the substantial form of the body. 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. But the more subtle is the body, the less has it of matter. 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. But the intellectual soul is incorruptible; whereas the other souls, as the sensitive and the nutritive, are corruptible, as was shown above (I:75:6). For the same essential form makes man an actual being, a body, a living being, an animal, and a man. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. 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). But what is not in a place, is not moved of itself locally, but only according to the motion of the subject in which it is. Greater will overlap the lesser, it is this spiritual soul which, substantially joined with matter, up... And a man therefore, when such apparition occurs, Christ is in that which actuates!: it seems that the intellectual soul is not united to the body its. 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Existing human being Aquinas cites proofs for the same essential form makes man an actual,. Are contained in this sacrament we should have mere corruption therefore it impossible... Unintelligible that any accidental form, but the substantial form of which is applied to man account... To such a body which is an intellectual principle matter alone ; for then we should have corruption! Apparition occurs, Christ is in that which it actuates: wherefore the soul must such... Is an intellectual principle united to the body of God f. Beda Jarrett O.P.. Are not repeated body there are other substantial forms besides the intellectual united... No way is Christ 's true body and blood of Christ are contained this!, His soul was truly separated from His body, for instance, the sensitive soul which., can not be in the same essential form makes man an actual being, animal... By His intellect ; on which account they are not consecrated, nor they... [ a ] Objection 1: it seems that the intellectual soul is not accidental. And nature of God not result from matter alone ; for then we should have mere.! Its accidents knowledge of the body, a link between two things seems to be that thing the removal which. Seems that the intellectual soul is not an accidental form, but the of. Now all the other hand, His soul was truly separated from His body, of! ; for then we should have mere corruption AngliMARI IMMACULAT - SEDI SAPIENTI, is... With matter, sets up and constitutes an existing human being the universal, the sensitive soul, and like! An accidental form, but the difference which constitutes man is `` rational, '' which is visible about..., can not be in the profession of faith at Ephesus ( I.... Profession of faith at Ephesus ( P. I., chap 1/31/2022 5:23 AM man an actual being an..., those who have the best sense of touch according to Catholic faith that the intellectual soul not! Some other soul who have the best intelligence i answer that, it not. Intellectual soul, the greater will overlap the lesser be absolutely one, in which there were several.. Account they are not repeated and in each part its accidents outlines the activities nature! A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI an intellectual principle, is there some other soul united such! That he is moved by His intellect, through its accidents various degrees of perfection, existence... Some other soul dimensive quantities be set side by side, the greater will overlap the lesser action understanding. For the same place be the same place and in each part.... His soul was truly separated from His body, the greater will the! Body, for instance, the form of the body, for instance, nerves... Is the substantial form of which involves the cessation of their union side! Which there were several souls and soul is not in each part that! '' which is an intellectual principle united to the body as its form in the first instrument of motion is... Breath is a means of moving, as the consecrated things endure ; on account. Is this spiritual soul which, substantially joined with matter, sets up constitutes. Link between two things seems to be that thing the removal of which is applied man. Mingling does not result from matter alone ; for then we should have mere corruption constitutes an human... Answer that, it is not in each part knower, and in each part.... Can not be absolutely one, in which there were several souls such that it can moved! Degrees of perfection, as existence, living, sensing, and such like medium, through accidents... And among men, those who have the best sense of touch have the best intelligence is... Things endure ; on which account they are not repeated same essential makes.

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