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.". Others said that the soul is united to the body by means of a corporeal spirit. Therefore it is impossible that the entire Christ be contained under this sacrament. vii). For since the Godhead never set aside the assumed body, wherever the body of Christ is, there, of necessity, must the Godhead be; and therefore it is necessary for the Godhead to be in this sacrament concomitantly with His body. For the relation of phantasms to the intellect is like the relation of colors to the sense of sight, as he says De Anima iii, 5,7. The Summa Theologica is divided into three parts. Canonicus Surmont, Vicarius Generalis. On the contrary, Accident is posterior to substance, both in the order of time and in the order of reason, as the Philosopher says, Metaph. 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. For instance, St. Aquinas talks about motion, causation, perfection, and global harmony as some of the vital proves that there is God. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Pars Secunda-Secundae (Part 2-2) Table of contents: Part 2-2: Faith: . Whence it follows that elements in the mixed body would be distinct as to situation. 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. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. But in Christ, being in Himself and being under the sacrament are not the same thing, because when we say that He is under this sacrament, we express a kind of relationship to this sacrament. 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. Reply to Objection 2. Further, what is susceptible of a more perfect form should itself be more perfect. Therefore it seems that the soul is united to the body by means of a power, which is an accident. The Commentator held that this union is through the intelligible species, as having a double subject, in the possible intellect, and in the phantasms which are in the corporeal organs. Concerning this we must consider (1) the Saviour Himself; (2) the sacraments by which we attain to our salvation; (3) the end of immortal life to which we attain by the resurrection. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. Reply to Objection 1. For although sensibility does not give incorruptibility, yet it cannot deprive intellectuality of its incorruptibility. 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. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. Therefore if there were not in man some other substantial form besides the rational soul, and if this were to inhere immediately to primary matter; it would follow that it ranks among the most imperfect forms which inhere to matter immediately. 51 Art. Objection 3. Whence it does not follow that a part of an animal is an animal. Objection 2. Therefore this principle by which we primarily understand, whether it be called the intellect or the intellectual soul, is the form of the body. Nor is there any deception there, as occurs in the feats of magicians, because such species is divinely formed in the eye in order to represent some truth, namely, for the purpose of showing that Christ's body is truly under this sacrament; just as Christ without deception appeared to the disciples who were going to Emmaus. 1.2 Treatise on Sacred Doctrine (Question 1) 1.3 Treatise on the One God (Questions 2-26) 1.4 Treatise on the Trinity (Questions 27-43) 1.5 Treatise on the Creation (Questions 44-46) 1.6 Treatise on the Distinction of Things in General (Question 47) 1.7 Treatise on the Distinction of Good and Evil (Questions 48-49) Reply to Objection 5. 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. 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. Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. Is the entire Christ under every part of the species? Now this would not be the case if the various principles of the soul's operations were essentially different, and distributed in the various parts of the body. But from natural concomitance there is also in this sacrament that which is really united with that thing wherein the aforesaid conversion is terminated. Whence Aristotle concludes (Ethic. But nature never fails in necessary things: therefore the intellectual soul had to be endowed not only with the power of understanding, but also with the power of feeling. Now it is clear that the first thing by which the body lives is the soul. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. On the contrary, According to the Philosopher, Metaph. 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. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. There is, further, a third kind of whole which is potential, divided into virtual parts. Further, since Christ's is an organic body, it has parts determinately distant. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? Thus Aristotle argues, Metaph. Now the action of the senses is not performed without a corporeal instrument. Question 76 - OF THE UNION OF BODY AND SOUL (In . But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. Augustine denies a plurality of souls, that would involve a plurality of species. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. I answer that, If the soul were united to the body, merely as a motor, there would be nothing to prevent the existence of certain dispositions mediating between the soul and the body; on the contrary, they would be necessary, for on the part of the soul would be required the power to move the body; and on the part of the body, a certain aptitude to be moved by the soul. Q. 2 - The Existence of God (Three Articles) Question. Therefore some other substantial form in the body precedes the soul. Reply to Objection 1. 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. But the part which moves is the soul. v, 1); for a thing is said to move or act, either by virtue of its whole self, for instance, as a physician heals; or by virtue of a part, as a man sees by his eye; or through an accidental quality, as when we say that something that is white builds, because it is accidental to the builder to be white. Further, things which are very distant from one another, are not united except by something between them. Objection 1. Objection 5. Objection 1. 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. 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. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. Therefore that form which gives matter only the first degree of perfection is the most imperfect; while that form which gives the first, second, and third degree, and so on, is the most perfect: and yet it inheres to matter immediately. 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. 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. Question. 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. Therefore the entire dimensive quantity of Christ's body is in this sacrament. Reply to Objection 1. In the same way several intellects understand one object understood. 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 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). 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. 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. 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. Reply to Objection 1. But the virtue of the soul is its power. In the body, the form of which is an intellectual principle, is there some other soul? 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. This is, however, absurd for many reasons. For it is impossible for many distinct individuals to have one form, as it is impossible for them to have one existence, for the form is the principle of existence. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. Therefore in the human body there are other substantial forms besides the intellectual soul. Therefore it is not properly united to a corruptible body. 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. Hence it remains that Christ's body is not in this sacrament as in a place, but after the manner of substance, that is to say, in that way in which substance is contained by dimensions; because the substance of Christ's body succeeds the substance of bread in this sacrament: hence as the substance of bread was not locally under its dimensions, but after the manner of substance, so neither is the substance of Christ's body. Objection 2. i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. Pasnau) Question On Soul Considered in Its Own Right Having considered spiritual and also corporeal creatures, we should now consider human beings, who are composed of a spiritual andcorporeal nature. 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 this is impossible, because the various forms of the elements must necessarily be in various parts of matter; for the distinction of which we must suppose dimensions, without which matter cannot be divisible. 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. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) For it is not an accidental form, but the substantial form of the body. 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. Reply to Objection 1. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. Objection 2. This is heretical; for it would do away with the distinction of rewards and punishments. 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. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. 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. So when we say that Socrates or Plato understands, it is clear that this is not attributed to him accidentally; since it is ascribed to him as man, which is predicated of him essentially. And, as was said already, this is not deception, because it is done "to represent the truth," namely, to show by this miraculous apparition that Christ's body and blood are truly in this sacrament. Wherefore the unity of a thing composed of matter and form, is by virtue of the form itself, which by reason of its very nature is united to matter as its act. It would seem that besides the intellectual soul there are in man other souls essentially different from one another, such as the sensitive soul and the nutritive soul. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. Now whatever is received into anything must be received according to the condition of the receiver. 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.). Therefore it is not united to the body as its form. Reply to Objection 2. This is clear if, as Plato maintained, man is the intellect itself. It cannot be said that they are united by the one body; because rather does the soul contain the body and make it one, than the reverse. Objection 1. Question 76. 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. Is the entire Christ under every part of the species? Objection 3. But the intellectual principle, since it is incorruptible, as was shown above (I:75:6), remains separate from the body, after the dissolution of the body. Question 76. How it is caused will be shown later on (I:117:1). It seems that Christ's body is not truly there when flesh or a child appears miraculously 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. 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). animal. Objection 1. 1 Prologue. An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. Further, whatever exists in a thing by reason of its nature exists in it always. 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. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. But the intellectual action is not the action of a body, as appears from above (I:75:2). Objection 4. Christ's body is not in this sacrament definitively, because then it would be only on the particular altar where this sacrament is performed: whereas it is in heaven under its own species, and on many other altars under the sacramental species. Fathers of the English Dominican Province. 1 - The Nature and Extent of Sacred Doctrine (Ten Articles) Treatise on The One God (QQ [2-26]) Treatise on The One God (QQ [2-26]) Question. Does the true body of Christ remain in this sacrament when He is seen under the appearance of a child or of flesh. 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. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. And since the conversion of the substance of the bread is terminated at the substance of the body of Christ, and since according to the manner of substance the body of Christ is properly and directly in this sacrament; such distance of parts is indeed in Christ's true body, which, however, is not compared to this sacrament according to such distance, but according to the manner of its substance, as stated above (Article 1, Reply to Objection 3). 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 difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. New English Translation of St. Thomas Aquinas's Summa Theologiae (Summa Theologica) by Alfred J. Freddoso University of Notre Dame Prima Pars (Part 1) Table of contents: Part 1: . 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 . 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. 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! The spiritual soul of a human being is the substantial form of the living man. Further, if two unequal dimensive quantities be set side by side, the greater will overlap the lesser. The same can be clearly shown from the nature of the human species. 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. It is likewise clear that this is impossible if, according to the opinion of Aristotle (De Anima ii, 2), it is supposed that the intellect is a part or a power of the soul which is the form of man. Reply to Objection 1. It seems that Christ is not entire under every part of the species of bread and wine. 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. 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. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. Intellect can not deprive intellectuality of its incorruptibility a thing by reason of its incorruptibility difference which constitutes is! 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