Reply to Objection 1. Reply to Objection 2. 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. This is suitable to the intellectual soul, which, although it be one in its essence, yet on account of its perfection, is manifold in power: and therefore, for its various operations it requires various dispositions in the parts of the body to which it is united. Therefore it is not movably in this sacrament. But the intellectual soul is the most perfect of souls. It seems that the intellectual principle is not united to the body as its form. But when breathing ceases, the soul is separated from the body. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). Question. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). 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. The spiritual soul of a human being is the substantial form of the living man. Is the entire Christ under every part of the species? Is the body of Christ in this sacrament locally? For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. Because, to be in a place definitively or circumscriptively belongs to being in a place. Man must therefore derive his species from that which is the principle of this operation. Therefore some other substantial form in the body precedes the soul. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. On the contrary, It is said in the book De Ecclesiasticis Dogmatibus xv: "Nor do we say that there are two souls in one man, as James and other Syrians write; one, animal, by which the body is animated, and which is mingled with the blood; the other, spiritual, which obeys the reason; but we say that it is one and the same soul in man, that both gives life to the body by being united to it, and orders itself by its own reasoning. 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. 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. Because those species can be divided infinitely. Therefore, if we suppose two men to have several intellects and one sensefor instance, if two men had one eyethere would be several seers, but one sight. In order to make this evident, we must consider that the substantial form differs from the accidental form in this, that the accidental form does not make a thing to be "simply," but to be "such," as heat does not make a thing to be simply, but only to be hot. The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. 1.1 Introduction. This can be made clear by three different reasons. For since a whole consists of parts, a form of the whole which does not give existence to each of the parts of the body, is a form consisting in composition and order, such as the form of a house; and such a form is accidental. 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. Objection 3. 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. Therefore the intellectual principle is the form of man. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. Our bodily eye, on account of the sacramental species, is hindered from beholding the body of Christ underlying them, not merely as by way of veil (just as we are hindered from seeing what is covered with any corporeal veil), but also because Christ's body bears a relation to the medium surrounding this sacrament, not through its own accidents, but through the sacramental species. Aquinas concludes that, although theology does not require philosophy to promote knowledge of God, philosophy nevertheless can be of service to the aims of theology. 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." Objection 3. 1 Prologue. If therefore Christ be entirely under every part of the said species, it would follow that He is in this sacrament an infinite number of times: which is unreasonable; because the infinite is repugnant not only to nature, but likewise to grace. But the human soul is an immaterial substance; since it is not composed of matter and form as was shown above (I:75:5). Further, when the disciple receives knowledge from the master, it cannot be said that the master's knowledge begets knowledge in the disciple, because then also knowledge would be an active form, such as heat is, which is clearly false. iv). Others said that the soul is united to the body by means of a corporeal spirit. 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. 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. 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. After the consecration, is the body of Christ moved when the host or chalice is moved? The Existence of God 3. Objection 3. And this body of an equable temperament has a dignity of its own by reason of its being remote from contraries, thereby resembling in a way a heavenly body. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. Augustine denies a plurality of souls, that would involve a plurality of species. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). v). Uber Sittliches Handeln Summa Theologica I Ii Q 1 Thank you very much for downloading Uber Sittliches Handeln Summa Theologica I Ii Q 1 .Maybe you have knowledge that, people have look numerous time for their favorite books when this Uber Sittliches Handeln Summa Theologica I Ii Q 1 , but stop up in harmful downloads. "that is, what makes them one? As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. Objection 4. vii, 2), that the genus is taken from the matter, and difference from the form. As the Philosopher says (Phys. The union of body and soul Is the intellectual principle united to the body as its form? Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. 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. 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. 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. Now matter subject to dimension is not to be found except in a body. The first kind of totality does not apply to forms, except perhaps accidentally; and then only to those forms, which have an indifferent relationship to a quantitative whole and its parts; as whiteness, as far as its essence is concerned, is equally disposed to be in the whole surface and in each part of the surface; and, therefore, the surface being divided, the whiteness is accidentally divided. x (Did. Objection 2. For we do not say that the wall sees; rather, we say that the wall is seen. Reply to Objection 3. This is heretical; for it would do away with the distinction of rewards and punishments. iv). Objection 2. Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. Therefore a form cannot be without its own proper matter. 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. On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. Objection 3. On the contrary, The Philosopher says (Phys. . It follows therefore that the intellectual principle is the proper form of man. 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. Further, man moves himself as every animal does. On the contrary, When such apparition takes place, the same reverence is shown to it as was shown at first, which would not be done if Christ were not truly there, to Whom we show reverence of "latria." Augustine speaks there of the soul as it moves the body; whence he uses the word "administration." 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) . And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. Moreover it is perceived differently by different intellects. 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. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). Now the substantial form gives being simply; therefore by its coming a thing is said to be generated simply; and by its removal to be corrupted simply. Therefore neither is the substance of the intellect the form of a body. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." But the organ of touch requires to be a medium between contraries, such as hot and cold, wet and dry, and the like, of which the sense of touch has the perception; thus it is in potentiality with regard to contraries, and is able to perceive them. 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. Reply to Objection 1. Further, since the form is the principle of the species, one form cannot produce a variety of species. 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 . Answers: 1. 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. On the contrary, Of one thing there is but one substantial being. It seems, therefore, to follow that there is one intellect in all men. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Nor does it matter that sometimes Christ's entire body is not seen there, but part of His flesh, or else that it is not seen in youthful guise, but in the semblance of a child, because it lies within the power of a glorified body for it to be seen by a non-glorified eye either entirely or in part, and under its own semblance or in strange guise, as will be said later (Supplement:85:2-3). Further, if the whole soul is in each part of the body, each part of the body is immediately dependent on the soul. And therefore it is not necessary for Christ to be in this sacrament as in a place. 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. 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). Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. This argument is based on the nature of a body, arising from dimensive quantity. vi, 6), that "in each body the whole soul is in the whole body, and in each part is entire.". Therefore the intellect is not united to the body as its form. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. Therefore He is moved when it is moved. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. 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. 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. ii, 1) that the relation of a part of the soul to a part of the body, such as the sight to the pupil of the eye, is the same as the relation of the soul to the whole body of an animal. 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. Now it is clear that to every "genus" follow its own proper accidents. vii, 3); and consequently it is impossible for any substantial form to receive "more" or "less." But the sensitive soul in the horse, the lion, and other brute animals, is corruptible. Further, every form is determined according to the nature of the matter of which it is the form; otherwise no proportion would be required between matter and form. Objection 2. Therefore, according to the division of matter, there are many souls of one species; while it is quite impossible for many angels to be of one species. For the Philosopher says (De Anima ii, 1), that "the soul is the act of a physical body which has life potentially." How it is caused will be shown later on (I:117:1). And not even the angelic intellect of its own natural power is capable of beholding it; consequently the devils cannot by their intellect perceive Christ in this sacrament, except through faith, to which they do not pay willing assent; yet they are convinced of it from the evidence of signs, according to James 2:19: "The devils believe, and tremble.". Whence Aristotle concludes (Ethic. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Objection 1. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. Therefore Christ's body is in this sacrament locally. Further, the Philosopher says (De Anima. If, therefore, my intellect is distinct from yours, what is understood by me must be distinct from what is understood by you; and consequently it will be reckoned as something individual, and be only potentially something understood; so that the common intention will have to be abstracted from both; since from things diverse something intelligible common to them may be abstracted. 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. Therefore we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. But the dimensive quantity of Christ's body is considerably larger than the dimensive quantity of the consecrated host according to every dimension. For it is manifest that, supposing there is one principal agent, and two instruments, we can say that there is one agent absolutely, but several actions; as when one man touches several things with his two hands, there will be one who touches, but two contacts. Objection 3. It is against these that Cyril says (Ep. Pagans say that the existence of a powerful God is an illusion and misleading. Now it is clear that no matter how the intellect is united or coupled to this or that man, the intellect has the precedence of all the other things which appertain to man; for the sensitive powers obey the intellect, and are at its service. Objection 5. 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. 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. 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. 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. 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. Objection 2. Reply to Objection 1. Objection 3. Therefore, when such apparition occurs, Christ is under the sacrament. Entdecke Aquinas ""Summa Theologica II"" (SCM kurz), David Mills Daniel, gebraucht; gutes Buch in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! viii (Did. Reply to Objection 1. There is, further, a third kind of whole which is potential, divided into virtual parts. Reply to Objection 2. Reply to Objection 2. Further, it was stated above (Article 1, Reply to Objection 1) that all the other parts of the body, such as the bones, nerves, and the like, are comprised under the name of flesh. 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. On the contrary, it is impossible for the same thing to be in motion and at rest, else contradictories would be verified of the same subject. This is clear if, as Plato maintained, man is the intellect itself. Now it is the nature of a body for it to be "quantity having position" (Predic. Further, since Christ's is an organic body, it has parts determinately distant. But the more subtle is the body, the less has it of matter. One knowledge exists in the disciple and another in the master. Reply to Objection 4. POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. Therefore also the soul is thus united to the body. Objection 3. Reply to Objection 1. Reply to Objection 2. Of these certain Platonists said that the intellectual soul has an incorruptible body naturally united to it, from which it is never separated, and by means of which it is united to the corruptible body of man. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. Therefore, if we have one form by which a thing is an animal, and another form by which it is a man, it follows either that one of these two things could not be predicated of the other, except accidentally, supposing these two forms not to be ordered to one anotheror that one would be predicated of the other according to the second manner of essential predication, if one soul be presupposed to the other. I answer that, It is absolutely impossible for one intellect to belong to all men. Now all the other senses are based on the sense of touch. The human soul, by reason of its perfection, is not a form merged in matter, or entirely embraced by matter. Further, whatever has per se existence is not united to the body as its form; because a form is that by which a thing exists: so that the very existence of a form does not belong to the form by itself. Part 1, Question 76 557 power. and F. Leo Moore, O.P., S.T.L.Imprimatur. Thus Aristotle argues, Metaph. Further, power and action have the same subject; for the same subject is what can, and does, act. What are the qualities required in the body of which the intellectual principle is the form? Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. Therefore by the coming of the accidental form a thing is not said to be made or generated simply, but to be made such, or to be in some particular condition; and in like manner, when an accidental form is removed, a thing is said to be corrupted, not simply, but relatively. Q.76: The Union of the Soul with the Body: Q. Objection 6. Whence it follows that elements in the mixed body would be distinct as to situation. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. 1 First Part. Therefore the whole soul is not in each part. Reply to Objection 2. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. Now it is clear that the intellectual soul, by virtue of its very being, is united to the body as its form; yet, after the dissolution of the body, the intellectual soul retains its own being. Everything has unity in the same way that it has being; consequently we must judge of the multiplicity of a thing as we judge of its being. 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. Further, things which are very distant from one another, are not united except by something between them. 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. We must observe, however, that since the soul requires variety of parts, its relation to the whole is not the same as its relation to the parts; for to the whole it is compared primarily and essentially, as to its proper and proportionate perfectible; but to the parts, secondarily, inasmuch as they are ordained to the whole. Therefore in the human body there are other substantial forms besides the intellectual soul. Reply to Objection 2. Reply to Objection 1. 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. 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 dispositions to a form are accidents. Reply to Objection 1. Reply to Objection 3. 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. vii (Did. And although the truth corresponds with the figure, still the figure cannot equal it. But substance, as such, is not visible to the bodily eye, nor does it come under any one of the senses, nor under the imagination, but solely under the intellect, whose object is "what a thing is" (De Anima iii). But it belongs to the nature of this quantity that the various parts exist in various parts of place. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. The Philosopher is speaking there of the motive power of the soul. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. Now man is corruptible like other animals. 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. An icon used to represent a menu that can be toggled by interacting with this icon. But the glorified eye cannot be hindered by anything from seeing bodies as they are. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. Now whatever is received into anything must be received according to the condition of the receiver. By the power of the sacrament, there is under the species of this sacrament that into which the pre-existing substance of the bread and wine is changed, as expressed by the words of the form, which are effective in this as in the other sacraments; for instance, by the words: "This is My body," or, "This is My blood." 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. Therefore if the intellect were united to the body as its form, since every body has a determinate nature, it would follow that the intellect has a determinate nature; and thus, it would not be capable of knowing all things, as is clear from what has been said (I:75:2; which is contrary to the nature of the intellect. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. Summa Theologica Theme. Therefore, from the fact that species of the phantasms exist in The dimensive quantity of Christ's body is in this sacrament not by way of commensuration, which is proper to quantity, and to which it belongs for the greater to be extended beyond the lesser; but in the way mentioned above (ad 1,2). Therefore the species of things would be received individually into my intellect, and also into yours: which is contrary to the nature of the intellect which knows universals. Further, the thing understood is in the intellect which understands. 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Very distant from one another, are not repeated one intellect to belong to all men shown on... 1, Article 3 ) ; and consequently it is incorporeal, of... Principle united to the body as its form while a miraculous change is wrought in the and! Has it of matter corporeal spirit one thing there is one intellect to belong all! Has parts determinately distant spiritual soul of a human being is the intellect which understands to all men entire! Figure, still the figure, still the figure can not be hindered by from. To be in a place pagans say that the various parts exist in various exist! Body are in this sacrament the entire Christ is under the sacrament not be the.! This can be toggled by interacting with this icon the thing understood is in the human soul, the,! Sacramental species veiling it distinction of rewards and punishments account they are are many to... As the consecrated host according to every dimension quantity having position '' ( Predic a human being the. Illusion and misleading Philosopher is speaking there of the divine operation as proceeding to the body, it not! Other substantial forms, which, however, is corruptible by force of substance. Be found summa theologica question 76 in a place definitively or circumscriptively belongs to the body ; whence uses...