Accordingly, when our Lord said (John 6:56): "My flesh is meat indeed," there the word flesh is put for the entire body, because according to human custom it seems to be more adapted for eating, as men commonly are fed on the flesh of animals, but not on the bones or the like. 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. Objection 3. 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. 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. Theol.Imprimatur. vii (Did. 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. Question. 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. For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. Now the action of the senses is not performed without a corporeal instrument. I answer that, As stated above (Article 1), any part of Christ is in this sacrament in two ways: in one way, by the power of the sacrament; in another, from real concomitance. Whence Aristotle concludes (Ethic. Westmonasterii.APPROBATIO ORDINISNihil Obstat. This quality of the mixture is the proper disposition for the substantial form of the mixed body; for instance, the form of a stone, or of any sort of soul. Further, power and action have the same subject; for the same subject is what can, and does, act. F. Raphael Moss, O.P., S.T.L. x (Did. Translated by. Therefore the whole soul is not in each part. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. Objection 2. ii, 3) that the embryo is an animal before it is a man. As it is in this sacrament, can Christ's body be seen by the eye? Instead of all these, man has by nature his reason and his hands, which are "the organs of organs" (De Anima iii), since by their means man can make for himself instruments of an infinite variety, and for any number of purposes. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. But this could not be so, if Christ were entire under every part of the species; for every part would have to be under every other part, and so where one part would be, there another part would be. Reply to Objection 2. 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. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. 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. 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. Therefore it is not united to the body as its form. 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. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." 75 - Of Man Who is Composed of a Spiritual and a Corporeal Substance: And in the First Place, Concerning What Belongs to the Essence of the Soul (Seven Articles) . 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. Objection 1. 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. 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. Therefore Christ's body is in this sacrament as in a place. But the intellectual action is not the action of a body, as appears from above (I:75:2). But the human soul is an immaterial substance; since it is not composed of matter and form as was shown above (I:75:5). Now man is corruptible like other animals. Therefore, only the flesh and blood of Christ are contained in this sacrament. For this sacrament is ordained for the salvation of the faithful, not by virtue of the species, but by virtue of what is contained under the species, because the species were there even before the consecration, from which comes the power of this sacrament. 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. 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. 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. Further, the thing understood is in the intellect which understands. But it was said above (Reply to Objection 2) that Christ's body is compared with this sacrament not by reason of dimensive quantity, but by reason of its substance, as already stated. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. Therefore, from the fact that species of the phantasms exist in Is the entire Christ under each species of the sacrament? Objection 5. Therefore it is impossible that one individual intellectual soul should belong to several individuals. But it is impossible that a soul, one in species, should belong to animals of different species. 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. Neither, therefore, if this sacrament be reserved until morning, will Christ's body be there; and so it is not immovably in this sacrament. He intended it to be the sum of all known learning as explained according to the philosophy of Aristotle (384-322 bce) and his Arabian commentators (which was being introduced to western European thought at . But fire and air are bodies. Objection 2. The determinate distance of parts in an organic body is based upon its dimensive quantity; but the nature of substance precedes even dimensive quantity. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. Objection 2. Therefore in man and in every animal there must be another substantial form, by which the body is constituted. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. The Summa Theologica (or the Summa Theologiae or simply the Summa, written 1265-1274) is the most famous work of Thomas Aquinas (c. 1225-1274) although it was never finished. ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." Therefore the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. animal. If therefore Christ be entirely under every part of the said species, it would follow that He is in this sacrament an infinite number of times: which is unreasonable; because the infinite is repugnant not only to nature, but likewise to grace. Now the accidents of Christ's body are in this sacrament by means of the substance; so that the accidents of Christ's body have no immediate relationship either to this sacrament or to adjacent bodies; consequently they do not act on the medium so as to be seen by any corporeal eye. 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. 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. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. Likewise it is evident that it is not in this sacrament circumscriptively, because it is not there according to the commensuration of its own quantity, as stated above. The same is to be said of the sensitive soul in brute animals, and of the nutritive soul in plants, and universally of all more perfect forms with regard to the imperfect. Reply to Objection 1. On the contrary, Of one thing there is but one substantial being. 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. i, 4. Further, the Philosopher says (De Gener. I answer that, It is absolutely impossible for one intellect to belong to all men. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. 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. Reply to Objection 3. x). Further, various forms of one species require various parts of matter. 1.1 Introduction. Yet Christ does not remain in this sacrament for all coming time. Therefore the entire Christ is not contained under this sacrament. 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. Therefore it is not properly united to a corruptible body. 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. 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. 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. Whence it does not follow that a part of an animal is an animal. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. Further, every form is determined according to the nature of the matter of which it is the form; otherwise no proportion would be required between matter and form. Font. Which opinion is rejected by Aristotle (De Anima ii, 2), with regard to those parts of the soul which use corporeal organs; for this reason, that in those animals which continue to live when they have been divided in each part are observed the operations of the soul, as sense and appetite. But if anyone says that the intellectual soul is not the form of the body he must first explain how it is that this action of understanding is the action of this particular man; for each one is conscious that it is himself who understands. Nevertheless the breath is a means of moving, as the first instrument of motion. Summa theologiae, also spelled Summa theologica, also called the Summa, in Roman Catholicism, a systematic compendium of theology written by Thomas Aquinas between about 1265 and 1273. Objection 2. And therefore, properly speaking, Christ's body, according to the mode of being which it has in this sacrament, is perceptible neither by the sense nor by the imagination, but only by the intellect, which is called the spiritual eye. If nothing, then, be contained under one species, but what is contained under the other, and if the whole Christ be contained under both, it seems that one of them is superfluous in this sacrament. An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. Nom. 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. Now the human soul is the highest and noblest of forms. For it is not an accidental form, but the substantial form of the body. Reply to Objection 1. For this reason Aristotle, Metaph. The relations of origin relations of origin (28). Are all the dimensions of Christ's body in this sacrament? Reply to Objection 1. But Christ's body seems to be definitively in this sacrament, because it is so present where the species of the bread and wine are, that it is nowhere else upon the altar: likewise it seems to be there circumscriptively, because it is so contained under the species of the consecrated host, that it neither exceeds it nor is exceeded by it. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Consequently, the dimensive quantity of Christ's body is not there. Reply to Objection 4. For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. And this indeed is seen to happen when it is beheld by everyone under such an appearance, and it remains so not for an hour, but for a considerable time; and, in this case some think that it is the proper species of Christ's body. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. 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. Further, things which are very distant from one another, are not united except by something between them. Now it happens that different things, according to different forms, are likened to the same thing. 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. 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. Therefore it exists only in an organic body. Therefore if the intellect were united to the body as its form, since every body has a determinate nature, it would follow that the intellect has a determinate nature; and thus, it would not be capable of knowing all things, as is clear from what has been said (I:75:2; which is contrary to the nature of the intellect. Objection 1. 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. For although it is essentially the same form which gives matter the various degrees of perfection, as we have said (Reply to Objection 1), yet it is considered as different when brought under the observation of reason. For an immaterial substance is not multiplied in number within one species. But the substantial form gives substantial being. It follows therefore that the intellectual principle is the proper form of man. Objection 4. Objection 1. Reply to Objection 1. Objection 5. Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. 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. 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). But the dimensive quantity of Christ's body is considerably larger than the dimensive quantity of the consecrated host according to every dimension. Now it is clear that the intellectual soul, by virtue of its very being, is united to the body as its form; yet, after the dissolution of the body, the intellectual soul retains its own being. 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. This power is called the intellect. On the contrary, it is impossible for the same thing to be in motion and at rest, else contradictories would be verified of the same subject. 77: Fraud in Buying and Selling: Q. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. 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