Objection 1. Nom. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. Further, the order of forms depends on their relation to primary matter; for "before" and "after" apply by comparison to some beginning. Now it is evident that He is not there under the sacramental species, which is that of bread or wine. 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. Therefore, if besides the intellectual soul there pre-existed in matter another substantial form by which the subject of the soul were made an actual being, it would follow that the soul does not give being simply; and consequently that it is not the substantial form: and so at the advent of the soul there would not be simple generation; nor at its removal simple corruption, all of which is clearly false. The first cannot stand, as was shown above (I:75:4), for this reason, that it is one and the same man who is conscious both that he understands, and that he senses. But this is even still more impossible. Now all this is fictious and ridiculous: for light is not a body; and the fifth essence does not enter materially into the composition of a mixed body (since it is unchangeable), but only virtually: and lastly, because the soul is immediately united to the body as the form to matter. Therefore the entire dimensive quantity of Christ's body is in this sacrament. Nevertheless the breath is a means of moving, as the first instrument of motion. Consequently, it seems that Christ's body is not there in any way. Therefore also the soul is thus united to the body. Whence Aristotle concludes (Ethic. Therefore it behooved the intellectual soul to be united to a body fitted to be a convenient organ of sense. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Because the change of the bread and wine is not terminated at the Godhead or the soul of Christ, it follows as a consequence that the Godhead or the soul of Christ is in this sacrament not by the power of the sacrament, but from real concomitance. 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. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. animal. But a form which requires variety in the parts, such as a soul, and specially the soul of perfect animals, is not equally related to the whole and the parts: hence it is not divided accidentally when the whole is divided. Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. 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." Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. 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. The embryo has first of all a soul which is merely sensitive, and when this is removed, it is supplanted by a more perfect soul, which is both sensitive and intellectual: as will be shown further on (I:118:2 ad 2). Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. Objection 3. The same is to be said of totality of power: since the whiteness which is in the whole surface moves the sight more than the whiteness which is in a small part thereof. Therefore, the glorified eye can see Christ's body as it is in this sacrament. Are all the dimensions of Christ's body in this sacrament? But Christ's body seems to be definitively in this sacrament, because it is so present where the species of the bread and wine are, that it is nowhere else upon the altar: likewise it seems to be there circumscriptively, because it is so contained under the species of the consecrated host, that it neither exceeds it nor is exceeded by it. But Christ's body has already begun to be in this sacrament by the consecration of the bread. But the more subtle is the body, the less has it of matter. 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. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. On the contrary, The Philosopher says (Phys. Thus the soul is not in a part. Reply to Objection 3. But that which appears under the likeness of flesh in this sacrament, continues for a long time; indeed, one reads of its being sometimes enclosed, and, by order of many bishops, preserved in a pyx, which it would be wicked to think of Christ under His proper semblance. Objection 1. But Christ's body is at rest in heaven. Therefore the soul should be united to a most subtle body, to fire, for instance, and not to a mixed body, still less to a terrestrial body. The First Part addresses God, gradually working its way through God's creation and the angels to man. 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. As the Philosopher says (Phys. Objection 2. 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. Objection 2. But the second kind of totality, which depends on logical and essential perfection, properly and essentially belongs to forms: and likewise the virtual totality, because a form is the principle of operation. Therefore the soul is not in each part of the body. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. Translated by. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) 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. Reply to Objection 2. And if to this we add that to understand, which is the act of the intellect, is not affected by any organ other than the intellect itself; it will further follow that there is but one agent and one action: that is to say that all men are but one "understander," and have but one act of understanding, in regard, that is, of one intelligible object. Therefore there is but one intellect in all men. Reply to Objection 3. But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. Although the whole Christ is under each species, yet it is so not without purpose. ", I answer that, Plato held that there were several souls in one body, distinct even as to organs, to which souls he referred the different vital actions, saying that the nutritive power is in the liver, the concupiscible in the heart, and the power of knowledge in the brain. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. and F. Leo Moore, O.P., S.T.L.Imprimatur. 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. 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." 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. 1-119) Question 1. 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. But all men are of one species. Those things which are derived from various forms are predicated of one another, either accidentally, (if the forms are not ordered to one another, as when we say that something white is sweet), or essentially, in the second manner of essential predication, (if the forms are ordered one to another, the subject belonging to the definition of the predicate; as a surface is presupposed to color; so that if we say that a body with a surface is colored, we have the second manner of essential predication.) I answer that, As stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is in this sacrament not after the proper manner of dimensive quantity, but rather after the manner of substance. Now whatever is received into anything must be received according to the condition of the receiver. But whatever fills a place is there locally. Q. Objection 2. Therefore the soul is to the body as a form of matter. The Existence of God 3. An icon used to represent a menu that can be toggled by interacting with this icon. But the virtue of the soul is its power. The soul is the act of an organic body, as of its primary and proportionate perfectible. Objection 4. 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. 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. The artisan, for instance, for the form of the saw chooses iron adapted for cutting through hard material; but that the teeth of the saw may become blunt and rusted, follows by force of the matter itself. iv). Objection 2. 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). 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. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. There is, further, a third kind of whole which is potential, divided into virtual parts. 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. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." Font. A sign of which is that we observe "those who are refined in body are well endowed in mind," as stated in De Anima ii, 9. i). But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. But the soul seems to be one chiefly on account of the intellect. Therefore it is not united to the body as its form. vii, 6), against Plato, that if the idea of an animal is distinct from the idea of a biped, then a biped animal is not absolutely one. 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. 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. On the contrary, Augustine says in a sermon (Gregory, Sacramentarium): "Each receives Christ the Lord, Who is entire under every morsel, nor is He less in each portion, but bestows Himself entire under each.". Therefore, it cannot begin again to be there by the consecration of the wine; and so Christ's body will not be contained under the species of the wine, and accordingly neither the entire Christ. Further, when the cause is removed, the effect is also removed. Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. By the power of the sacrament the dimensive quantity of Christ's body is not in this sacrament; for, by the power of the sacrament that is present in this sacrament, whereat the conversion is terminated. And therefore it is not necessary for Christ to be in this sacrament as in a place. 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. Therefore, from the fact that species of the phantasms exist in This power is called the 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. 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. As stated above, during such apparitions Christ's proper semblance is not seen, but a species miraculously formed either in the eyes of the beholders, or in the sacramental dimensions themselves, as was said above. 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. 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. For matter must be proportionate to the form. On the contrary, Augustine says (De Trin. vii, 3), compares the species of things to numbers, which differ in species by the addition or subtraction of unity. Asked by Bijoy J #1210109. Further, what is once "in being" cannot be again "in becoming." 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. The reason is because nothing acts except so far as it is in act; wherefore a thing acts by that whereby it is in act. 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). Reply to Objection 2. 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. On the Simplicity of God 4. 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