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. Objection 3. Summa Theologica Theme. 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. Reply to 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) . It would seem that besides the intellectual soul there are in man other souls essentially different from one another, such as the sensitive soul and the nutritive soul. 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. Reply to Objection 3. 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. On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. Therefore also the soul is thus united to the body. First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. As appears from what has been already said (Article 4), the more perfect form virtually contains whatever belongs to the inferior forms; therefore while remaining one and the same, it perfects matter according to the various degrees of perfection. Reply to Objection 3. Therefore it is not united to the body as its form. From this it is clear how to answer the Second and Third objections: since, in order that man may be able to understand all things by means of his intellect, and that his intellect may understand immaterial things and universals, it is sufficient that the intellectual power be not the act of the body. 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. 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. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? From which it is evident that the dimensions of the bread or wine are not changed into the dimensions of the body of Christ, but substance into substance. But the soul is the substantial form of man. 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. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). i, 4. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. 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. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. Now the human soul is the highest and noblest of forms. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. Objection 3. Objection 2. 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. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. And to this mode can be reduced what we say of Christ, being moved accidentally, according to the existence which He has in this sacrament, in which He is not present as in a place. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. 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. Further, since Christ's is an organic body, it has parts determinately distant. "that is, what makes them one? 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. 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. But this seems unlikely. The Perfection of God 5. By the power of the sacrament there is contained under it, as to the species of the bread, not only the flesh, but the entire body of Christ, that is, the bones the nerves, and the like. 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. But since the soul is united to the body as its form, it must necessarily be in the whole body, and in each part thereof. A spiritual substance which is united to a body as its motor only, is united thereto by power or virtue. 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. Animal. 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. Reply to Objection 3. Further, various forms of one species require various parts of matter. But it is impossible that a soul, one in species, should belong to animals of different species. But the soul is a substantial form; and therefore it must be the form and the act, not only of the whole, but also of each part. But whatever fills a place is there locally. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). 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. 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. 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. God, however, provided in this case by applying a remedy against death in the gift of grace. But the body has a substantial form by which it is a body. Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. 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. On the contrary, Augustine says in a sermon (Gregory, Sacramentarium): "Each receives Christ the Lord, Who is entire under every morsel, nor is He less in each portion, but bestows Himself entire under each.". i). Yet Christ does not remain in this sacrament for all coming time. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. Now mingling does not result from matter alone; for then we should have mere corruption. animal. Therefore Christ's body is not truly there. Reply to Objection 2. 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 with things which can of themselves be in a place, like bodies, it is otherwise than with things which cannot of themselves be in a place, such as forms and spiritual substances. For we do not say that the wall sees; rather, we say that the wall is seen. vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." 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. 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. What are the qualities required in the body of which the intellectual principle is the form? It seems that Christ's body is in this sacrament as in a place. 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. The Summa is organized into three Parts. 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. 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. Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. 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. Reply to Objection 4. 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. Further, since the form is the principle of the species, one form cannot produce a variety of species. For Augustine says (De Qq. Objection 3. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. Further, power and action have the same subject; for the same subject is what can, and does, act. 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. The Existence of God 3. 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. Reply to Objection 1. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. 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. Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. For this reason Aristotle, Metaph. It seems, then, that straightway on the morrow, or after a short time, He ceases to be under this sacrament. 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. Consequently, the dimensive quantity of Christ's body is not there. Therefore the whole soul is not in each part. Therefore the whole Christ is not contained under each species. 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. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. I answer that, After what we have said above (Article 1), it must be held most certainly that the whole Christ is under each sacramental species yet not alike in each. An icon used to represent a menu that can be toggled by interacting with this icon. On the contrary, According to the Philosopher, Metaph. Therefore the body or the blood of Christ is not under those species. Summa theologiae 1a 75-76 (tr. For we observe that the species and forms of things differ from one another, as the perfect and imperfect; as in the order of things, the animate are more perfect than the inanimate, and animals more perfect than plants, and man than brute animals; and in each of these genera there are various degrees. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. 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. But the part which moves is the soul. The Nature and Extent of Sacred Doctrine 2. For it is not an accidental form, but the substantial form of the body. Objection 4. The first cannot stand, as was shown above (I:75:4), for this reason, that it is one and the same man who is conscious both that he understands, and that he senses. 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. and F. Leo Moore, O.P., S.T.L.Imprimatur. But it sometimes happens that such apparition comes about not merely by a change wrought in the beholders, but by an appearance which really exists outwardly. Others said it is united to the body by means of light, which, they say, is a body and of the nature of the fifth essence; so that the vegetative soul would be united to the body by means of the light of the sidereal heaven; the sensible soul, by means of the light of the crystal heaven; and the intellectual soul by means of the light of the empyrean heaven. Reply to Objection 1. To be united to the body belongs to the soul by reason of itself, as it belongs to a light body by reason of itself to be raised up. Therefore the intellectual principle is not united to the body as its form. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. 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. Further, the Philosopher says (De Gener. The Philosopher is speaking there of the motive power of the soul. Further, the soul is in the body of which it is the act. Because those species can be divided infinitely. iii). For the nature of each thing is shown by its operation. 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. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." 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. 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Christ summa theologica question 76 in this sacrament for all coming time or after a short time, He ceases to be this!
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