Reply to Objection 2. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". But Christ's body is at rest in heaven. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Aristotle does not say that the soul is the act of a body only, but "the act of a physical organic body which has life potentially"; and that this potentiality "does not reject the soul." i). ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." For every form exists in its proper disposed matter. 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. Objection 2. The Perfection of God 5. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. 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. 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. Objection 1. Reply to Objection 2. But the glorified eye cannot be hindered by anything from seeing bodies as they are. Nom. F. Innocentius Apap, O.P., S.T.M., Censor. But, according to the opinion of Plato, the thing understood exists outside the soul in the same condition as those under which it is understood; for he supposed that the natures of things exist separate from matter. Q. Reviewed by Christopher Martin, Center for Thomistic Studies, University of St. Thomas (TX) 2015.04.21 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. xxvi): "We are made partakers of the body and blood of Christ, not as taking common flesh, nor as of a holy man united to the Word in dignity, but the truly life-giving flesh of the Word Himself.". It would seem that the intellectual soul is improperly united to such a body. This can easily be explained, if we consider the differences of species and forms. Therefore, only the flesh and blood of Christ are contained in this sacrament. Therefore Christ's body is not in this sacrament as in a place. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. 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. Objection 5. Canonicus Surmont, Vicarius Generalis. 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. 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. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. Objection 1. 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.". Now mingling does not result from matter alone; for then we should have mere corruption. Objection 2. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. For the same essential form makes man an actual being, a body, a living being, an animal, and a man. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. Therefore the intellectual principle is the form of man. 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. Reply to Objection 1. Reply to Objection 2. 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. 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. 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. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. Man must therefore derive his species from that which is the principle of this operation. Now what is added is always more perfect. Now all the other senses are based on the sense of touch. But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. 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. Reply to Objection 4. Objection 1. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. But the dimensive quantity of Christ's body is considerably larger than the dimensive quantity of the consecrated host according to every dimension. In the same way several intellects understand one object understood. Secondly, it is in keeping with the use of this sacrament, that Christ's body be shown apart to the faithful as food, and the blood as drink. 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. For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." 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. 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. If, on the contrary, we suppose one instrument and several principal agents, we might say that there are several agents, but one act; for example, if there be many drawing a ship by means of a rope; there will be many drawing, but one pull. 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. 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. Objection 2. Reply to Objection 1. Objection 2. But in this sacrament the dimensive quantity of the bread is there after its proper manner, that is, according to commensuration: not so the dimensive quantity of Christ's body, for that is there after the manner of substance, as stated above (Reply to Objection 1). But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. One knowledge exists in the disciple and another in the master. viii, 5). But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. But various parts of matter are unintelligible without division in measurable quantities. 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 all men are of one species. The principal work of St. Thomas Aquinas, the Summa Theologica is divided into three parts and is designed to instruct both beginners and experts in all matters of Christian Truth. Moreover it is perceived differently by different intellects. 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. But inasmuch as the soul is the form of the body, it has not an existence apart from the existence of the body, but by its own existence is united to the body immediately. 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." 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. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! 1-119) Question 1. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. Therefore the intellect is not united to the body as its form. Objection 6. But every body occupying a place is in the place according to the manner of dimensive quantity, namely, inasmuch as it is commensurate with the place according to its dimensive quantity. Reply to Objection 3. 2 - The Existence of God (Three Articles) Question. 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. Objection 2. Reply to Objection 2. 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 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. Although the whole Christ is under each species, yet it is so not without purpose. ix, 10). Now it is clear that the first thing by which the body lives is the soul. Further, power and action have the same subject; for the same subject is what can, and does, act. Therefore the soul should be united to a most subtle body, to fire, for instance, and not to a mixed body, still less to a terrestrial body. Objection 4. 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. 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. Reply to Objection 1. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. 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. Therefore we must presuppose accidents to be in matter before the substantial form; and therefore before the soul, since the soul is a substantial form. Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. Disciple and another in the master various parts of matter are unintelligible without division in measurable quantities species, it. 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