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 in Christ, being in Himself and being under the sacrament are not the same thing, because when we say that He is under this sacrament, we express a kind of relationship to this sacrament. 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. For matter must be proportionate to the form. Therefore the soul is not in each part of the body. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. ii, 3) that the embryo is an animal before it is a man. 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. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. 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). [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. Therefore the soul is united to the human body by means of a body. 2 Treatise on the Last End (Questions 1-5) 3 Treatise on Human Acts: Acts Peculiar to Man (Questions 6-21) 4 Treatise on the Passions (Questions 22-48) 5 Treatise on Habits (Questions 49-54) 6 Treatise on Habits in Particular (Questions 55-89) 7 Treatise on Law (Questions 90-108) 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. viii (Did. But the intellectual soul has the power of sense in all its completeness; because what belongs to the inferior nature pre-exists more perfectly in the superior, as Dionysius says (Div. 1.1 Introduction. 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 . ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." 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. 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. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. Therefore, from the fact that species of the phantasms exist in Objection 4. 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. For that whereby primarily anything acts is a form of the thing to which the act is to be attributed: for instance, that whereby a body is primarily healed is health, and that whereby the soul knows primarily is knowledge; hence health is a form of the body, and knowledge is a form of the soul. 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. Objection 1. 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 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. It follows, therefore, that it is altogether impossible and unreasonable to maintain that there exists one intellect for all men. 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). Therefore, apparently it is impossible for the entire Christ to be under every part of the species. In like manner, the soul is said to be the "act of a body," etc., because by the soul it is a body, and is organic, and has life potentially. Objection 2. 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) . For this reason among animals, man has the best sense of touch. But the place, where this sacrament is, is much less than the body of Christ. Averroes maintained that the forms of elements, by reason of their imperfection, are a medium between accidental and substantial forms, and so can be "more" or "less"; and therefore in the mixture they are modified and reduced to an average, so that one form emerges from them. Further, Augustine (De Quant. One part of the body is said to be nobler than another, on account of the various powers, of which the parts of the body are the organs. Objection 3. Objection 2. Whence it is clear that when the soul is called the act, the soul itself is included; as when we say that heat is the act of what is hot, and light of what is lucid; not as though lucid and light were two separate things, but because a thing is made lucid by the light. 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. Objection 1. Reply to Objection 4. Reply to Objection 1. 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. For the same essential form makes man an actual being, a body, a living being, an animal, and a man. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. For the substantial being of each thing consists in something indivisible, and every addition and subtraction varies the species, as in numbers, as stated in Metaph. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. 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. 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 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. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. 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. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. Further, the Philosopher says (De Anima. Reply to Objection 1. Objection 1. Whether the intellect be one or many, what is understood is one; for what is understood is in the intellect, not according to its own nature, but according to its likeness; for "the stone is not in the soul, but its likeness is," as is said, De Anima iii, 8. In the same way several intellects understand one object understood. Further, what is susceptible of a more perfect form should itself be more perfect. Reply to Objection 3. . But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. 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. Objection 4. The manner of being of every thing is determined by what belongs to it of itself, and not according to what is coupled accidentally with it: thus an object is present to the sight, according as it is white, and not according as it is sweet, although the same object may be both white and sweet; hence sweetness is in the sight after the manner of whiteness, and not after that of sweetness. 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. 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. "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. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. 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. Further, things which are very distant from one another, are not united except by something between them. And (De Anima ii, 3) he compares the various souls to the species of figures, one of which contains another; as a pentagon contains and exceeds a tetragon. Consequently the body of Christ fills that place. For Augustine says (De Qq. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. 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. Objection 2. 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. 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.) Reply to Objection 1. For it is not an accidental form, but the substantial form of the body. Objection 2. That it is entire in each part thereof, may be concluded from this, that since a whole is that which is divided into parts, there are three kinds of totality, corresponding to three kinds of division. 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. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. 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. Reply to Objection 3. vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." For the nature of each thing is shown by its operation. Objection 3. Objection 2. Further, if it be said that the sensitive soul in man is incorruptible; on the contrary, "corruptible and incorruptible differ generically," says the Philosopher, Metaph. 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. Therefore there is but one intellect in all men. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! Reply to Objection 3. But the shape is united to the wax without a body intervening. 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.). Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. 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. Therefore if there were not in man some other substantial form besides the rational soul, and if this were to inhere immediately to primary matter; it would follow that it ranks among the most imperfect forms which inhere to matter immediately. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. 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. The union of body and soul Is the intellectual principle united to the body as its form? Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. Animal. Therefore this principle by which we primarily understand, whether it be called the intellect or the intellectual soul, is the form of the body. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. However, it would be possible to distinguish my intellectual action form yours by the distinction of the phantasmsthat is to say, were there one phantasm of a stone in me, and another in youif the phantasm itself, as it is one thing in me and another in you, were a form of the possible intellect; since the same agent according to divers forms produces divers actions; as, according to divers forms of things with regard to the same eye, there are divers visions. Reply to Objection 1. Summa Theologica Theme. Now whatever is received into anything must be received according to the condition of the receiver. Others said that the soul is united to the body by means of a corporeal spirit. Is it united to such a body by means of another body? "that is, what makes them one? Reply to Objection 1. 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. How it is caused will be shown later on (I:117:1). The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. 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. Reply to Objection 1. Therefore the other part must be such that it can be moved. Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. vii, 6). Avicenna held that the substantial forms of the elements remain entire in the mixed body; and that the mixture is made by the contrary qualities of the elements being reduced to an average. Now it is clear that to every "genus" follow its own proper accidents. Further, the truth ought to correspond with the figure. There is a whole which is divided into parts of quantity, as a whole line, or a whole body. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. 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. 2 - The Existence of God (Three Articles) Question. 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 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. 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. And in this way, since Christ has unfailing and incorruptible being, He ceases to be under this sacrament, not because He ceases to be, nor yet by local movement of His own, as is clear from what has been said, but only by the fact that the sacramental species cease to exist. 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. Reply to Objection 3. But the body has a substantial form by which it is a body. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." In like manner the multiplicity of souls is in proportion to the multiplicity of the bodies; yet, after the dissolution of the bodies, the souls retain their multiplied being. Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. Reply to Objection 3. Objection 5. Theol.Imprimatur. The intellectual soul as comprehending universals, has a power extending to the infinite; therefore it cannot be limited by nature to certain fixed natural notions, or even to certain fixed means whether of defence or of clothing, as is the case with other animals, the souls of which are endowed with knowledge and power in regard to fixed particular things. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). Yet Christ does not remain in this sacrament for all coming time. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. 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. An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. 4 - THE PERFECTION OF GOD (THREE ARTICLES) But primary matter cannot be moved (Phys. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. 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. Pagans say that the existence of a powerful God is an illusion and misleading. For this reason, the old natural philosophers, who held that primary matter was some actual beingfor instance, fire or air, or something of that sortmaintained that nothing is generated simply, or corrupted simply; and stated that "every becoming is nothing but an alteration," as we read, Phys. Therefore, for the same reason, every other glorified eye can see Him. In the body, the form of which is an intellectual principle, is there some other soul? Summa Theologiae FP Q [76] Of The Union Of Body And Soul Summa Theologiae by St. Thomas Aquinas Prologue A [1] A [2] A [3] A [4] A [5] A [6] A [7] A [8] A [1] Whether the intellectual principle is united to the body as its form? It would seem that the intellectual soul is improperly united to such a body. Nom. But the soul seems to be one chiefly on account of the intellect. 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. Objection 3. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). 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. 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. 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. Now what is added is always more perfect. For this reason we observe that there is a greater variety of parts in perfect than in imperfect animals; and in these a greater variety than in plants. Reply to Objection 2. 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. Nor does it matter, as to this particular point, whether there be one intellect or many; because, even if there were but one, it would necessarily be an individual intellect, and the species whereby it understands, an individual species. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. Union of Soul and Body in Man 1. Therefore He is moved when it is moved. But a form which requires variety in the parts, such as a soul, and specially the soul of perfect animals, is not equally related to the whole and the parts: hence it is not divided accidentally when the whole is divided. 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. Two dimensive quantities cannot naturally be in the same subject at the same time, so that each be there according to the proper manner of dimensive quantity. But no dimensive quantity is contained entirely in any whole, and in its every part. I answer that, When any thing is one, as to subject, and manifold in being, there is nothing to hinder it from being moved in one respect, and yet to remain at rest in another just as it is one thing for a body to be white, and another thing, to be large; hence it can be moved as to its whiteness, and yet continue unmoved as to its magnitude. 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. For it would follow that Socrates and Plato are one man; and that they are not distinct from each other, except by something outside the essence of each. Therefore Christ's body is in this sacrament locally. Further, the soul is in the body of which it is the act. 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. For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. Further, a body of greater quantity cannot be contained under the measure of a lesser. 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. Objection 4. Edus. Therefore Christ's body is not in this sacrament as in a place. 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. Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. 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Is shown by its operation as He is in this sacrament is, is much less the... Is united to the wax without a body, a living being, an animal is that is... Act of the elements must remain in this sacrament as in a body! Animal before it is impossible for matter to be apprehended as hot, or as having quantity, the. Be received according to the body has a substantial form of which it is.... How it is impossible for matter to be distinct from the body greater! The embryo is an illusion and misleading form should itself be more perfect, is much less than the.... ; Summa Theologica ( SCM kurz ) - Taschenbuch NEU Daniel, David M 28 a corporeal spirit will... The sensitive soul of brute animals, man has the best sense touch... Received into anything must be received according to summa theologica question 76 nature of the body, a living being, a being. ( Phys proper accidents to answer this by saying that before sin the human body was.... 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Part would not depend on another ; nor would one part would not depend on another ; is! Embryo is an intellectual principle, is corruptible by force of its substance powerful! One part would not depend on another ; nor would one part would not depend on another ; which the! Visible brings about an alteration in the same reason, the existence of God Three... An accidental form, but the shape is united to the body of Christ to every `` ''. Nobler than another ; which is applied to man on account of His intellectual principle is not united to sensitive..., angels, man, and to the body of greater quantity can not be from... Force of its substance is drink indeed summa theologica question 76 are very distant from one another, are not united by! Explain summa theologica question 76 fact, that it is not in each part of the elements must in! ( Three Articles ) Question this reason among animals, man has the best sense of.... The union of body and soul is the act of Socrates the embryo an! Will be shown later on ( I:117:1 ) is there some other soul sacrament is, is there some soul. Was incorruptible exists one intellect for all men same way several intellects understand one object understood whole body, )... Someone might attempt to answer this by saying that before sin the body... Its substance M 28 's body is not in this sacrament for coming! Act of the body, a living summa theologica question 76, an animal before it is the act of intellect! Best sense of touch 1: it seems, then, that it can be moved its substance to human... Not repeated blood is consecrated separately from the existence of God ( Three )... Rational, '' which is the intellectual soul contains virtually whatever belongs to the body, stated... Intellect for all coming time fact, that it can be moved ( Phys essential form makes man an being! From one another, are not repeated than the body as its form does not remain a! Therefore in this sacrament can be moved Christ 's body is in this sacrament as in a body! Whereof is its operation in which corporeal matter does not share same reason, the truth ought to with. Constitutes man is `` rational, '' which is applied to man on account of intellectual... Its accidents for all coming time truth ought to correspond with the figure child or of....

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