Reply to Objection 2. On the contrary, The Philosopher says (Phys. Consequently, it is impossible for the whole dimensive quantity of Christ's body to be in this sacrament. He proves this from the fact that "man and the sun generate man from matter." . 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) . Reply to Objection 5. But if it is a form by virtue of some part of itself, then that part which is the form we call the soul, and that of which it is the form we call the "primary animate," as was said above (I:75:5). Reply to Objection 2. Therefore the other part must be such that it can be moved. POWER: The power of God (25), the principle of the divine operation as proceeding to the exterior effect. 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. Since therefore Christ exists in three substances, namely, the Godhead, soul and body, as shown above (III:2:5; III:5:3), it seems that the entire Christ is not under this sacrament. Reply to Objection 1. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. Further, a body of greater quantity cannot be contained under the measure of a lesser. But the intellectual soul is the most perfect of souls. Reply to Objection 3. Reply to Objection 3. If, therefore, man were 'living' by one form, the vegetative soul, and 'animal' by another form, the sensitive soul, and "man" by another form, the intellectual soul, it would follow that man is not absolutely one. 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. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. And therefore it is not necessary for Christ to be in this sacrament as in a place. For Augustine says (De Qq. An icon used to represent a menu that can be toggled by interacting with this icon. 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. To be united to the body belongs to the soul by reason of itself, as it belongs to a light body by reason of itself to be raised up. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliMARI IMMACULAT - SEDI SAPIENTI. The relations of origin relations of origin (28). Aa Aa. 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. But it is not the same with any other glorified eye, because Christ's eye is under this sacrament, in which no other glorified eye is conformed to it. Is the entire Christ under each species of the sacrament? 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. But Christ's body has already begun to be in this sacrament by the consecration of the bread. But the intellectual action is not the action of a body, as appears from above (I:75:2). Pagans say that the existence of a powerful God is an illusion and misleading. Hence we read in the profession of faith at Ephesus (P. I., chap. 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. Further, it is impossible for two dimensive quantities to be together, even though one be separate from its subject, and the other in a natural body, as is clear from the Philosopher (Metaph. Objection 1. Font. 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. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. 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. Further, what is spiritual is connected with what is corporeal by virtual contact. The Summa is organized into three Parts. Further, Augustine (De Quant. But Christ's eye beholds Himself as He is in this sacrament. 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. Reply to Objection 2. But each part of the human body is not an organic body. And therefore, properly speaking, Christ's body, according to the mode of being which it has in this sacrament, is perceptible neither by the sense nor by the imagination, but only by the intellect, which is called the spiritual eye. Thirdly, this is shown to be impossible by the fact that when one operation of the soul is intense it impedes another, which could never be the case unless the principle of action were essentially one. For this reason among animals, man has the best sense of touch. Therefore Christ's body is not in this sacrament as in a place. This answer does not seem sufficient; because before sin the human body was immortal not by nature, but by a gift of Divine grace; otherwise its immortality would not be forfeited through sin, as neither was the immortality of the devil. 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. It follows therefore that the intellect by which Socrates understands is a part of Socrates, so that in some way it is united to the body of Socrates. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. Therefore, for like reason, the glorified eye can see Christ as He is in this sacrament. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Innocentius Apap, O.P., S.T.M., Censor. 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. 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 4. 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. 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. If, however, Socrates be a whole composed of a union of the intellect with whatever else belongs to Socrates, and still the intellect be united to those other things only as a motor, it follows that Socrates is not one absolutely, and consequently neither a being absolutely, for a thing is a being according as it is one. Therefore of one thing there is but one substantial form. Objection 2. 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. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. 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). vii, 6). 2 - The Existence of God (Three Articles) Question. 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. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? Part 1, Question 76 557 power. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Objection 3. It would seem that the intellectual soul is improperly united to such a body. Therefore Christ's body is not truly there. Objection 3. F. Raphael Moss, O.P., S.T.L. ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. If we suppose, however, that the soul is united to the body as its form, it is quite impossible for several essentially different souls to be in one body. 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. Therefore it is not movably in this 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. 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 the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. Objection 1. 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. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. Further, if my intellect is distinct from your intellect, my intellect is an individual, and so is yours; for individuals are things which differ in number but agree in one species. A proof of which is, that on the withdrawal of the soul, no part of the body retains its proper action; although that which retains its species, retains the action of the species. Reply to Objection 3. For since the form is an act, and matter is only in potentiality, that which is composed of matter and form cannot be the form of another by virtue of itself as a whole. For this reason, the old natural philosophers, who held that primary matter was some actual beingfor instance, fire or air, or something of that sortmaintained that nothing is generated simply, or corrupted simply; and stated that "every becoming is nothing but an alteration," as we read, Phys. Q.76: The Union of the Soul with the Body: Q. 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. The union of body and soul Is the intellectual principle united to the body as its form? 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. 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. 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. Therefore the intellectual principle is the form of man. 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: . Translated by. Objection 2. Question 76. Further, Christ is in this sacrament, forasmuch as it is ordained to the refection of the faithful, which consists in food and drink, as stated above (III:74:1). But if anyone says that the intellectual soul is not the form of the body he must first explain how it is that this action of understanding is the action of this particular man; for each one is conscious that it is himself who understands. Objection 2. viii (Did. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. But when breathing ceases, the soul is separated from the body. This argument is based on the nature of a body, arising from dimensive quantity. 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. 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. 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. After the consecration, is the body of Christ moved when the host or chalice is moved? As it is in this sacrament, can Christ's body be seen by the eye? Further, things which are very distant from one another, are not united except by something between them. 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. 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 dispositions to a form are accidents. 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. But the intellectual soul is one form. This is the demonstration used by Aristotle (De Anima ii, 2). Thirdly, because the action of a motor is never attributed to the thing moved, except as to an instrument; as the action of a carpenter to a saw. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. viii (Did. animal. Thus the soul is not in a part. Reply to Objection 1. I answer that, We must assert that the intellect which is the principle of intellectual operation is the form of the human body. A body is not necessary to the intellectual soul by reason of its intellectual operation considered as such; but on account of the sensitive power, which requires an organ of equable temperament. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. The same is to be said of the sensitive soul in brute animals, and of the nutritive soul in plants, and universally of all more perfect forms with regard to the imperfect. 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. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. Reply to Objection 1. But fire and air are bodies. 3 - OF THE SIMPLICITY OF GOD (EIGHT ARTICLES) Question. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. 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. x): "It is not necessary for the soul to be in each part of the body; it suffices that it be in some principle of the body causing the other parts to live, for each part has a natural movement of its own.". But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. Further, whatever exists in a thing by reason of its nature exists in it always. Objection 1. On the contrary, The gloss on 1 Corinthians 11:25, commenting on the word "Chalice," says that "under each species," namely, of the bread and wine, "the same is received"; and thus it seems that Christ is entire under each species. Reply to Objection 3. 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. Therefore if understanding is attributed to Socrates, as the action of what moves him, it follows that it is attributed to him as to an instrument. 76: Malediction: Q. viii (Did. 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. 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). Therefore, if human souls were multiplied according to the number of bodies, it follows that the bodies being removed, the number of souls would not remain; but from all the souls there would be but a single remainder. God, however, provided in this case by applying a remedy against death in the gift of grace. Reply to Objection 1. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. Consequently, it seems that Christ's body is not there in any way. Now matter subject to dimension is not to be found except in a body. 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. 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. 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 we must suppose dimensions in matter before the substantial forms, which are many belonging to one species. Therefore a form cannot be without its own proper matter. 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. Objection 2. The soul is the act of an organic body, as of its primary and proportionate perfectible. An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. The spiritual soul of a human being is the substantial form of the living man. Reply to Objection 3. Reply to Objection 2. For an immaterial substance is not multiplied in number within one species. vii (Did. F. Raphael Moss, O.P., S.T.L. Reply to Objection 3. Question 76 - OF THE UNION OF BODY AND SOUL (In . ii, 3) that the embryo is an animal before it is a man. 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. Now the action of the senses is not performed without a corporeal instrument. Whence Aristotle concludes (Ethic. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. 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. Reply to Objection 1. Objection 1. I answer that, When any thing is one, as to subject, and manifold in being, there is nothing to hinder it from being moved in one respect, and yet to remain at rest in another just as it is one thing for a body to be white, and another thing, to be large; hence it can be moved as to its whiteness, and yet continue unmoved as to its magnitude. 1-119) Question 1. 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. 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.". One knowledge exists in the disciple and another in the master. Other powers are common to the soul and body; wherefore each of these powers need not be wherever the soul is, but only in that part of the body, which is adapted to the operation of such a power. But this is even still more impossible. 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. For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. Objection 5. As appears from what has been already said (Article 4), the more perfect form virtually contains whatever belongs to the inferior forms; therefore while remaining one and the same, it perfects matter according to the various degrees of perfection. Reply to Objection 2. Consequently, it remains to be said, that, while the dimensions remain the same as before, there is a miraculous change wrought in the other accidents, such as shape, color, and the rest, so that flesh, or blood, or a child, is seen. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). 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). F. Innocentius Apap, O.P., S.T.M., Censor. 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. Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). Now the accidents of Christ's body are in this sacrament by means of the substance; so that the accidents of Christ's body have no immediate relationship either to this sacrament or to adjacent bodies; consequently they do not act on the medium so as to be seen by any corporeal eye. 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. Reply to Objection 6. 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. But one cannot sense without a body: therefore the body must be some part of man. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. There remains, therefore, no other explanation than that given by Aristotlenamely, that this particular man understands, because the intellectual principle is his form. Now in one intellect, from different phantasms of the same species, only one intelligible species is abstracted; as appears in one man, in whom there may be different phantasms of a stone; yet from all of them only one intelligible species of a stone is abstracted; by which the intellect of that one man, by one operation, understands the nature of a stone, notwithstanding the diversity of phantasms. 4 - THE PERFECTION OF GOD (THREE ARTICLES) Whence it does not follow that a part of an animal is an animal. 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. Angel, good or bad, can Christ 's body be seen the! The glorified eye can see Christ as He is in this sacrament and soul ( in Innocentius Apap,,. 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