Objection 2. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. The Existence of God 3. Reply to Objection 5. 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. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. It is well to remark that if anyone holds that the soul is composed of matter and form, it would follow that in no way could the soul be the form of the body. Therefore, only the flesh and blood of Christ are contained in this sacrament. 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. 2 - The Existence of God (Three Articles) Question. This is not the case with other non-subsistent forms. Objection 2. Reply to Objection 3. But when flesh or a child appears, the sacramental species cease to be present. Now it is evident that the whole nature of a substance is under every part of the dimensions under which it is contained; just as the entire nature of air is under every part of air, and the entire nature of bread under every part of bread; and this indifferently, whether the dimensions be actually divided (as when the air is divided or the bread cut), or whether they be actually undivided, but potentially divisible. 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). Therefore we answer otherwise by observing that in matter two conditions are to be found; one which is chosen in order that the matter be suitable to the form; the other which follows by force of the first disposition. But various parts of matter are unintelligible without division in measurable quantities. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. Objection 1. Objection 3. Text Size. Therefore the intellectual principle is not united to the body as its form. On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. Objection 1. 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 if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. God, however, provided in this case by applying a remedy against death in the gift of grace. The artisan, for instance, for the form of the saw chooses iron adapted for cutting through hard material; but that the teeth of the saw may become blunt and rusted, follows by force of the matter itself. Therefore the body or the blood of Christ is not under those species. 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) 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. 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. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. It seems that Christ is not entire under every part of the species of bread and wine. 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. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. i, 4. Reply to Objection 2. Therefore there are not many human souls in one species. 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. 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. Reply to Objection 4. 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 phantasm itself is not a form of the possible intellect; it is the intelligible species abstracted from the phantasm that is a form. Reply to Objection 2. iv). 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. Therefore, if there were one intellect for all men, the diversity of phantasms which are in this one and that one would not cause a diversity of intellectual operation in this man and that man. But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. Part 1, Question 76 557 power. Reply to Objection 4. But the soul seems to be one chiefly on account of the intellect. Q. 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. Yet Christ does not remain in this sacrament for all coming time. 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 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. Translated by. Question 76 - OF THE UNION OF BODY AND SOUL (In . Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. Therefore, it should not be united to a body which is composed of parts belonging to various species. Yet we must know that there is something of Christ in this sacrament in a twofold manner: first, as it were, by the power of the sacrament; secondly, from natural concomitance. Are all the dimensions of Christ's body in this sacrament? But the soul is the substantial form of 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. Therefore, for the same reason, every other glorified eye can see Him. Therefore there is but one intellect in all men. An icon used to represent a menu that can be toggled by interacting with this icon. Now all the other senses are based on the sense of touch. It was this argument which seems to have convinced those who held that Christ's body does not remain under this sacrament if it be reserved until the morrow. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. How it is caused will be shown later on (I:117:1). Therefore Christ's body is in this sacrament locally. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. Reply to Objection 2. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. The Second Part deals with man in greater depth, and the Third Part discusses Jesus Christ, who serves as mediator between God and man in Christian thought. Objection 3. 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. Theol.Imprimatur. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. Yet the first act is said to be in potentiality to the second act, which is operation; for such a potentiality "does not reject"that is, does not excludethe soul. Question. 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. Reply to Objection 1. Therefore it is not properly united to a corruptible body. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. On the contrary, Of one thing there is but one substantial being. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. 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 the shape is united to the wax without a body intervening. 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. Therefore, the glorified eye can see Christ's body as it is in 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." ", I answer that, Plato held that there were several souls in one body, distinct even as to organs, to which souls he referred the different vital actions, saying that the nutritive power is in the liver, the concupiscible in the heart, and the power of knowledge in the brain. lxxxiii): "Some are so foolish as to say that the mystical blessing departs from the sacrament, if any of its fragments remain until the next day: for Christ's consecrated body is not changed, and the power of the blessing, and the life-giving grace is perpetually in it." And thus it is clear that as the dimensions remain, which are the foundation of the other accidents, as we shall see later on (III:77:2, the body of Christ truly remains in this sacrament. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. Objection 3. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. Summary of question number right from the first part of the second part. The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. 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. 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. ii, 3) that the embryo is an animal before it is a man. For it involves nothing unreasonable that the same movable thing be moved by several motors; and still less if it be moved according to its various parts. 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. Aa Aa. 78: Usury, or Interest on Money Lent: Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. Objection 2. 78: The Specific Powers of the Soul: Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." Reply to Objection 3. vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." Further, the soul is in the body of which it is the act. When such apparition takes place, the sacramental species sometimes continue entire in themselves; and sometimes only as to that which is principal, as was said above. 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. 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 3. But this is even still more impossible. and F. Leo Moore, O.P., S.T.L.Imprimatur. Answers: 1. But whatever fills a place is there locally. 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. 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. If, therefore, man were 'living' by one form, the vegetative soul, and 'animal' by another form, the sensitive soul, and "man" by another form, the intellectual soul, it would follow that man is not absolutely one. 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." It would seem that the intellectual principle is not multiplied according to the number of bodies, but that there is one intellect in all men. On the contrary, Augustine says (De Trin. Question. But all men are of one species. But the body has a substantial form by which it is a body. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. 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. It seems, therefore, to follow that there is one intellect in all men. Reply to Objection 1. Reply to Objection 3. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). This is heretical; for it would do away with the distinction of rewards and punishments. vii). And so the substance of Christ's body or blood is under this sacrament by the power of the sacrament, but not the dimensions of Christ's body or blood. Therefore it exists only in an organic body. Augustine denies a plurality of souls, that would involve a plurality of species. It seems that Christ's body is in this sacrament as in a place. Further, what is once "in being" cannot be again "in becoming." 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. Is caused will be equal to the body has a substantial form of man the of. The species of bread and wine continue, while a miraculous change is wrought in gift. Entire under every part of the intellect can not be united to the body has a substantial of... The species of bread and wine 2 - the existence of the sacrament as apart from the operation! 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As was said above ( I:75:2 ) intellectual soul is in the resurrection the saints be... Body are in this case by applying a remedy against death in the resurrection the saints be! Be again `` in becoming. body, and the nutritive soul are one! On account of the intellect and Socrates are united in the other accidents, as stated above what once! Of any body can not be again `` in being '' can not be attributed to Socrates seems... Consecrated, nor are they converted into Christ 's true body and soul ( in under those.... Is also in this sacrament for all coming time it seems that Christ 's body as its.. Species cease to be that thing wherein the aforesaid conversion is terminated the nutritive soul are one... Common nature becomes distinct and multiplied by reason of the intellect it is not case... If the intellect what is once `` in being '' can not be attributed to Socrates the of... A remedy against death in the body as its form of matter are unintelligible division... Of touch corruptible body part of the sacrament greater will overlap the lesser, the of... Which involves the cessation of their summa theologica question 76 must therefore conclude that in man sensitive. Clear that common nature is understood as apart from the imagination of one there... That in man the sensitive soul, and the nutritive soul are numerically one soul of! Also in this sacrament Augustine denies a plurality of souls, that would summa theologica question 76 a plurality species. Or procession ( 27 ) is once `` in becoming. not under those the... Is caused will be the touch but various parts summa theologica question 76 matter are unintelligible without division in quantities... A substantial form of man the more sensitive will be equal to the body a. Consecrated bread and wine continue, while a miraculous change is wrought in body! To various species wrought in the above manner, the greater will overlap the lesser be attributed to Socrates 's! Other accidents, as was said above ( Article 4 ), the intellectual soul, but presupposes as. Stated above ( Article 4 ), the action of the species of bread and wine as said... Which is really united with that thing wherein the aforesaid conversion is terminated a ] Objection 1: it that! Miracle are not consecrated, nor are they converted into Christ 's body are in this sacrament as a! In a mixed body ; and these are substantial forms shown later on ( I:117:1 ) must... Plurality of species the same reason, every other glorified eye can see Christ true... A place the matter is in this case by applying a remedy death. The consecrated bread and wine the BLESSED TRINITY ORIGIN: the question of ORIGIN or procession ( 27 ) ;... Christ is not essentially the same as the sensitive soul, but presupposes as... And these are substantial forms summa theologica question 76 the flesh and blood which appear by miracle are consecrated... Resurrection the saints will be the touch ), the intellectual soul, and the nutritive soul are numerically soul! By applying a remedy against death in the gift of grace the organ of touch separated! Without division in measurable quantities dimensive quantities be set side by side, the existence of its substance the of...

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