summa theologica question 76

But the shape is united to the wax without a body intervening. 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. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. Therefore, when such apparition occurs, Christ is under the 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 . Objection 1. Thus Aristotle argues, Metaph. Objection 1. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. 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 since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. Is the body of Christ in this sacrament locally? It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. The soul communicates that existence in which it subsists to the corporeal matter, out of which and the intellectual soul there results unity of existence; so that the existence of the whole composite is also the existence of the soul. But this would be impossible if the essence of the sensitive soul were the same as that of the intellectual soul; for an animal is such by its sensitive soul, while a man is a man by the intellectual soul. The body of Christ remains in this sacrament not only until the morrow, but also in the future, so long as the sacramental species remain: and when they cease, Christ's body ceases to be under them, not because it depends on them, but because the relationship of Christ's body to those species is taken away, in the same way as God ceases to be the Lord of a creature which ceases to exist. I answer that, As we have said, if the soul were united to the body merely as its motor, we might say that it is not in each part of the body, but only in one part through which it would move the others. v). On the contrary, The Philosopher says (Phys. But each part of the human body is not an organic body. Reply to Objection 3. Therefore as matter is apprehended as perfected in its existence, before it is understood as corporeal, and so on; so those accidents which belong to existence are understood to exist before corporeity; and thus dispositions are understood in matter before the form, not as regards all its effects, but as regards the subsequent effect. Objection 2. And first we should consider the natureof human beings [QQ75-89], then second 78: The Specific Powers of the Soul: Objection 2. 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. 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). 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. Now the substantial form perfects not only the whole, but each part of the whole. 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. viii (Did. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. 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. 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 therefore had this sacrament been celebrated during those three days when He was dead, the soul of Christ would not have been there, neither by the power of the sacrament, nor from real concomitance. 2 (Whether angels . Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. 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. Therefore it exists only in an organic body. Objection 3. 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. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. Hence if this sacrament had been celebrated then, the body of Christ would have been under the species of the bread, but without the blood; and, under the species of the wine, the blood would have been present without the body, as it was then, in fact. 76: Malediction: Q. 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.". In the same way neither is it moved of itself according to the being which it has in this sacrament, by any other change whatever, as for instance, that it ceases to be under this sacrament: because whatever possesses unfailing existence of itself, cannot be the principle of failing; but when something else fails, then it ceases to be in it; just as God, Whose existence is unfailing and immortal, ceases to be in some corruptible creature because such corruptible creature ceases to exist. Therefore the intellectual principle is the form of man. Objection 3. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. But "rational," which is the difference constituting man, is taken from the intellectual soul; while he is called "animal" by reason of his having a body animated by a sensitive soul. For as every action is according to the mode of the form by which the agent acts, as heating is according to the mode of the heat; so knowledge is according to the mode of the species by which the knower knows. The Existence of God 3. But what is not in a place, is not moved of itself locally, but only according to the motion of the subject in which it is. Reply to Objection 3. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. But fire and air are bodies. 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. Question 76. Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. 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 various bodies cannot be in the same place. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. 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. 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 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.). Whence Aristotle concludes (Ethic. On the contrary, The Philosopher says (De Anima ii, 1), that "the soul is the act of a physical organic body having life potentially.". Reply to Objection 3. 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. 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. Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." F. Raphael Moss, O.P., S.T.L. For this reason, against those who hold that there are several souls in the body, he asks (De Anima i, 5), "what contains them? But with regard to the intellectual part, he seems to leave it in doubt whether it be "only logically" distinct from the other parts of the soul, "or also locally.". And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." Summary of question number right from the first part of the second part. 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