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. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. Now the intellectual soul, as we have seen above (I:55:2) in the order of nature, holds the lowest place among intellectual substances; inasmuch as it is not naturally gifted with the knowledge of truth, as the angels are; but has to gather knowledge from individual things by way of the senses, as Dionysius says (Div. The Philosopher is speaking there of the motive power of the soul. For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. As has been already stated (III:75:5, after the consecration of the bread into the body of Christ, or of the wine into His blood, the accidents of both remain. 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. Reply to Objection 6. 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. i, 4. ii, 1). 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. ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. Reply to Objection 3. In the Summa Theologiae, St. Thomas Aquinas says that "angels do not assume bodies from the earth or water, or they could not suddenly disappear." Source: Ia Q. Therefore the intellect is not united to the body as its form. But we must observe that the nobler a form is, the more it rises above corporeal matter, the less it is merged in matter, and the more it excels matter by its power and its operation; hence we find that the form of a mixed body has another operation not caused by its elemental qualities. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. Whence it does not follow that a part of an animal is an animal. x (Did. and F. Leo Moore, O.P., S.T.L.Imprimatur. Objection 2. 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. Is the entire Christ under every part of the species? It seems, therefore, to follow that there is one intellect in all men. Therefore, the glorified eye can see Christ's body as it is in this sacrament. For an immaterial substance is not multiplied in number within one species. 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. Further, various forms of one species require various parts of matter. 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. 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. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. Man must therefore derive his species from that which is the principle of this operation. 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. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. viii (Did. Nevertheless the substance of Christ's body is not the subject of those dimensions, as was the substance of the bread: and therefore the substance of the bread was there locally by reason of its dimensions, because it was compared with that place through the medium of its own dimensions; but the substance of Christ's body is compared with that place through the medium of foreign dimensions, so that, on the contrary, the proper dimensions of Christ's body are compared with that place through the medium of substance; which is contrary to the notion of a located body. 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. This power is called the intellect. What are the qualities required in the body of which the intellectual principle is the form? Objection 2. 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! Instead of all these, man has by nature his reason and his hands, which are "the organs of organs" (De Anima iii), since by their means man can make for himself instruments of an infinite variety, and for any number of purposes. Whence Aristotle concludes (Ethic. 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. Therefore, when such apparition occurs, Christ is under the sacrament. Fourthly, because, although the action of a part be attributed to the whole, as the action of the eye is attributed to a man; yet it is never attributed to another part, except perhaps indirectly; for we do not say that the hand sees because the eye sees. 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. 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. Q.76: The Union of the Soul with the Body: Q. But the glorified eye cannot be hindered by anything from seeing bodies as they are. Further, the soul is in the body of which it is the act. viii (Did. 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. vii, 6). 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. And among men, those who have the best sense of touch have the best intelligence. Christ's own bodily eye sees Himself existing under the sacrament, yet it cannot see the way in which it exists under the sacrament, because that belongs to the intellect. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. For corruptible and incorruptible are not of the same substance. For this reason the human soul retains its own existence after the dissolution of the body; whereas it is not so with other forms. Therefore it is not properly united to a corruptible body. Q. Objection 3. Individuality of the intelligent being, or of the species whereby it understands, does not exclude the understanding of universals; otherwise, since separate intellects are subsistent substances, and consequently individual, they could not understand universals. Reply to Objection 2. But one cannot sense without a body: therefore the body must be some part of man. And although the truth corresponds with the figure, still the figure cannot equal it. Therefore the body or the blood of Christ is not under those species. 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." Objection 2. 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) 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. Therefore it is not movably in this sacrament. Now the form, through itself, makes a thing to be actual since it is itself essentially an act; nor does it give existence by means of something else. 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. However, St. Aquinas provides five ways that prove that God exists and the world belongs to him. Yet Christ does not remain in this sacrament for all coming time. 76: Malediction: Q. The Nature and Extent of Sacred Doctrine 2. As it is in this sacrament, can Christ's body be seen by the eye? 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. 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." For Augustine says (Gen. ad lit. Now the first among all acts is existence. 78: The Specific Powers of the Soul: On the Simplicity of God 4. But the form of the thing understood is not received into the intellect materially and individually, but rather immaterially and universally: otherwise the intellect would not be capable of the knowledge of immaterial and universal objects, but only of individuals, like the senses. Question. And since in this way no change is made in the sacrament, it is manifest that, when such apparition occurs, Christ does not cease to be under this sacrament. But it is impossible that a soul, one in species, should belong to animals of different species. 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. And therefore in this sacrament the body indeed of Christ is present by the power of the sacrament, but His soul from real concomitance. Reply to Objection 1. The manner of being of every thing is determined by what belongs to it of itself, and not according to what is coupled accidentally with it: thus an object is present to the sight, according as it is white, and not according as it is sweet, although the same object may be both white and sweet; hence sweetness is in the sight after the manner of whiteness, and not after that of sweetness. 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. Text Size. 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. Reply to Objection 3. And in this way, since Christ has unfailing and incorruptible being, He ceases to be under this sacrament, not because He ceases to be, nor yet by local movement of His own, as is clear from what has been said, but only by the fact that the sacramental species cease to exist. Therefore there is nothing to prevent some power thereof not being the act of the body, although the soul is essentially the form of the body. This argument is based on the nature of a body, arising from dimensive quantity. "But Christ is in this sacrament," as shown above (III:74:1. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). F. Innocentius Apap, O.P., S.T.M., Censor. Reply to Objection 1. Objection 1. Hence there is no parallel reason, as is evident from what was said above. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. Therefore the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. Moreover it is perceived differently by different intellects. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. Objection 3. Reply to Objection 2. For Augustine says (De Qq. Further, if Christ's body were to remain under this sacrament even until the morrow, for the same reason it will remain there during all coming time; for it cannot be said that it ceases to be there when the species pass, because the existence of Christ's body is not dependent on those species. 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. Nom. 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 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. Although the intellectual soul, like an angel, has no matter from which it is produced, yet it is the form of a certain matter; in which it is unlike an angel. 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. Therefore Christ's body is not in this sacrament as in a place. In the first place, an animal would not be absolutely one, in which there were several souls. 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. 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. But the intellectual soul is the most perfect of souls. Therefore the soul is not in each part of the body. viii (Did. v). . Although the whole Christ is under each species, yet it is so not without purpose. Since, however, the soul has not quantitative totality, neither essentially, nor accidentally, as we have seen; it is enough to say that the whole soul is in each part of the body, by totality of perfection and of essence, but not by totality of power. Further, the Philosopher says (De Gener. One knowledge exists in the disciple and another in the master. 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. Therefore of one thing there is but one substantial form. Reply to Objection 2. Therefore the soul is to the body as a form of matter. And as life appears through various operations in different degrees of living things, that whereby we primarily perform each of all these vital actions is the soul. Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. The place in which Christ's body is, is not empty; nor yet is it properly filled with the substance of Christ's body, which is not there locally, as stated above; but it is filled with the sacramental species, which have to fill the place either because of the nature of dimensions, or at least miraculously, as they also subsist miraculously after the fashion of substance. Are all the dimensions of Christ's body in this sacrament? 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. Objection 2. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. Reply to Objection 2. Objection 3. For the Philosopher says (De Anima ii, 1), that "the soul is the act of a physical body which has life potentially." 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. This is heretical; for it would do away with the distinction of rewards and punishments. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". But when flesh or a child appears, the sacramental species cease to be present. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Now the action of the senses is not performed without a corporeal instrument. ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." Therefore it is not united to the body as its form. But this seems unlikely. 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." Now it happens that different things, according to different forms, are likened to the same thing. 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. 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. On the contrary, According to the Philosopher, Metaph. Objection 5. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). Therefore a form cannot be without its own proper matter. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. 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. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. The human soul, by reason of its perfection, is not a form merged in matter, or entirely embraced by matter. Reply to Objection 4. 77: Fraud in Buying and Selling: Q. 4 - THE PERFECTION OF GOD (THREE ARTICLES) Objection 1. 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 4. Thus the soul is not in a part. For the nature of each thing is shown by its operation. Objection 3. The soul does not move the body by its essence, as the form of the body, but by the motive power, the act of which presupposes the body to be already actualized by the soul: so that the soul by its motive power is the part which moves; and the animate body is the part moved. 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. 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. Reply to Objection 4. So the intellectual soul requires a body of equable complexion, which, however, is corruptible by force of its matter. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. 77: The Powers of the Soul in General: Q. 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. But both of these consequences are clearly false: because "animal" is predicated of man essentially and not accidentally; and man is not part of the definition of an animal, but the other way about. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. On the contrary, The Philosopher says (Phys. Objection 3. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. But it belongs to the nature of this quantity that the various parts exist in various parts of place. Because, to be in a place definitively or circumscriptively belongs to being in a place. Therefore Christ's body is not truly there. vii, 2), that the genus is taken from the matter, and difference from the form. This is, however, absurd for many reasons. iii). Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. Now an action may be attributed to anyone in three ways, as is clear from the Philosopher (Phys. Further, all the powers of the soul are rooted in the essence of the soul. Further, a body of greater quantity cannot be contained under the measure of a lesser. Objection 1. The Summa Theologica (or the Summa Theologiae or simply the Summa, written 1265-1274) is the most famous work of Thomas Aquinas (c. 1225-1274) although it was never finished. 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