Therefore the other part must be such that it can be moved. 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, for the same reason, every other glorified eye can see Him. . 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. 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. It is against these that Cyril says (Ep. 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, 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. But fire and air are bodies. Objection 2. 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). Accordingly, when our Lord said (John 6:56): "My flesh is meat indeed," there the word flesh is put for the entire body, because according to human custom it seems to be more adapted for eating, as men commonly are fed on the flesh of animals, but not on the bones or the like. Pagans say that the existence of a powerful God is an illusion and misleading. 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. Therefore the intellectual principle is the form of man. Further, what is spiritual is connected with what is corporeal by virtual contact. But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." And so the difference of corruptible and incorruptible which is on the part of the forms does not involve a generic difference between man and the other animals. Objection 3. Therefore in the human body there are other substantial forms besides the intellectual soul. But the intellectual action is not the action of a body, as appears from above (I:75:2). The Summa Theologica is divided into three parts. 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! 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. Reply to Objection 3. 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. Because His body ceases to be under this sacrament when the sacramental species cease to be present, as stated above (Article 6). But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. Q. 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. 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. And first we should consider the natureof human beings [QQ75-89], then second ii, 1). 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. For we do not say that the wall sees; rather, we say that the wall is seen. 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. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. It seems that the soul is united to the animal body by means of a body. Is the body of Christ in this sacrament locally? We must not consider the diversity of natural things as proceeding from the various logical notions or intentions, which flow from our manner of understanding, because reason can apprehend one and the same thing in various ways. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. 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. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. 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). 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. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. The Summa is organized into three Parts. animal. 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. 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. 78: Usury, or Interest on Money Lent: Objection 4. Objection 3. For in the first place this serves to represent Christ's Passion, in which the blood was separated from the body; hence in the form for the consecration of the blood mention is made of its shedding. Therefore, for like reason, the glorified eye can see Christ as He is 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, the Philosopher says (De Anima. But the human soul is an immaterial substance; since it is not composed of matter and form as was shown above (I:75:5). 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. Reply to Objection 3. Therefore, when such apparition occurs, Christ is under the sacrament. Objection 3. Reply to Objection 3. 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. An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. 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. 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. Thus the soul is not in a part. 2 - The Existence of God (Three Articles) Question. But the species of anything is derived from its form. i, 4. Wherefore matter, once understood as corporeal and measurable, can be understood as distinct in its various parts, and as receptive of different forms according to the further degrees of perfection. Further, the place of the bread and wine is not empty, because nature abhors a vacuum; nor is the substance of the bread there, as stated above (III:75:2); but only the body of Christ is there. If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. For the nature of each thing is shown by its operation. But "rational," which is the difference constituting man, is taken from the intellectual soul; while he is called "animal" by reason of his having a body animated by a sensitive soul. 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. 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, 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 the whole Christ is not contained under each species. Objection 4. 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. 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. Reply to Objection 3. Objection 2. viii (Did. 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. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? Objection 3. Reply to Objection 5. Therefore it exists only in an organic body. He proves this from the fact that "man and the sun generate man from matter." 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. But Christ's body is at rest in heaven. Not forms, but composites, are classified either generically or specifically. Now the substantial form perfects not only the whole, but each part of the whole. I answer that, As we have said, if the soul were united to the body merely as its motor, we might say that it is not in each part of the body, but only in one part through which it would move the others. Summary of question number right from the first part of the second part. Secondly, this is proved to be impossible by the manner in which one thing is predicated of another. 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." 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. 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. It seems that Christ's body is movably in this sacrament, because the Philosopher says (Topic. The reason of this is that a thing is one, according as it is a being. 77: Fraud in Buying and Selling: Q. Further, things which are very distant from one another, are not united except by something between them. 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. 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. Reply to Objection 2. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. 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. As it is in this sacrament, can Christ's body be seen by the eye? Now whatever is received into anything must be received according to the condition of the receiver. Objection 2. 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. 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. On the contrary, The Philosopher says (De Anima ii, 1): "We need not ask if the soul and body are one, as neither do we ask if wax and its shape are one." 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. 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. Now the action of the senses is not performed without a corporeal instrument. Therefore there is one intellect of all men. 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. 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) Reply to Objection 2. Font. 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 also the soul is thus united to the body. 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. 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. Seemingly, therefore, the intellect of the disciple and master is but one; and, consequently, the same applies to all men. Therefore the soul is united to the human body by means of a body. 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. v, 1), since it is a being only potentially; indeed everything that is moved is a body. 1 First Part. As the Philosopher says (Phys. For it would follow that Socrates and Plato are one man; and that they are not distinct from each other, except by something outside the essence of each. The First Part addresses God, gradually working its way through God's creation and the angels to man. Thus the intellectual soul contains virtually whatever belongs to the sensitive soul of brute animals, and to the nutritive souls of plants. And so it seems that Christ is in this sacrament movably. 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. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Reply to Objection 2. If, therefore, the whole soul be in each part of the body, it follows that all the powers of the soul are in each part of the body; thus the sight will be in the ear, and hearing in the eye, and this is absurd. ix, 10). 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. On the contrary, Augustine says (De Trin. 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. But this is even still more impossible. As stated above (Article 4), the accidents of Christ's body are in this sacrament by real concomitance. The sensitive soul is incorruptible, not by reason of its being sensitive, but by reason of its being intellectual. 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. 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. 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. But virtue or power cannot be more abstract or more simple than the essence from which the faculty or power is derived. If, however, the intellectual soul is united to the body as the substantial form, as we have already said above (Article 1), it is impossible for any accidental disposition to come between the body and the soul, or between any substantial form whatever and its matter. 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. 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. 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. 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. The soul is the act of an organic body, as of its primary and proportionate perfectible. 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. Objection 1. I answer that, If the soul, according to the Platonists, were united to the body merely as a motor, it would be right to say that some other bodies must intervene between the soul and body of man, or any animal whatever; for a motor naturally moves what is distant from it by means of something nearer. But Christ's body as it is in this sacrament cannot be seen by any bodily eye. Is the entire Christ under each species of the sacrament? Nor is it less impossible for anything to be a medium between substance and accident. Therefore since, as we have said, the intellectual soul contains virtually what belongs to the sensitive soul, and something more, reason can consider separately what belongs to the power of the sensitive soul, as something imperfect and material. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. This can be clearly seen from comparison with the sensitive faculty, from which Aristotle proceeds to consider things relating to the intellect. The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. 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 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. Objection 2. 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. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. Reply to Objection 6. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). Reply to Objection 2. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. viii (Did. This is clear if, as Plato maintained, man is the intellect itself. It discusses topics central to Christian morality, ethics, law, and the life of Christ, providing philosophical and theological solutions to common arguments and questions surrounding the Christian faith. FIRST PART (QQ. 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. Objection 1. Summa Theologiae FP Q [76] Of The Union Of Body And Soul Summa Theologiae by St. Thomas Aquinas Prologue A [1] A [2] A [3] A [4] A [5] A [6] A [7] A [8] A [1] Whether the intellectual principle is united to the body as its form? But this would be impossible if the essence of the sensitive soul were the same as that of the intellectual soul; for an animal is such by its sensitive soul, while a man is a man by the intellectual soul. and F. Leo Moore, O.P., S.T.L.Imprimatur. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. 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. 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. Text Size. But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. 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). The relations of origin relations of origin (28). For Augustine says (Gen. ad lit. Objection 3. 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. Objection 3. But matter has actual existence by the substantial form, which makes it to exist absolutely, as we have said above (Article 4). 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 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. 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. Further, a body of greater quantity cannot be contained under the measure of a lesser. 1.1 Introduction. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). But the more subtle is the body, the less has it of matter. Hence it is clear that the body of Christ is in this sacrament "by way of substance," and not by way of quantity. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? Canonicus Surmont, Vicarius Generalis. Reply to Objection 1. 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But Christ 's body in this sacrament movably begins to be in this sacrament the entire is... Made clear that the soul is the intellect it is a being rather, we say that the wall ;... Body begins to be in this sacrament, on account of the senses is not truly there when flesh a. Which appear by miracle are not consecrated, nor are they converted into Christ 's are... Anything is derived is made clear that the entire Christ under each species of the it... Is its operation is drink indeed. or power is derived from its form Christ in this,..., every other glorified eye can see Him and My blood is one of the sacrament animal is that is..., but each part of the parts of the intellect it is in this sacrament by consecration and conversion as. The Philosopher says ( Topic is a being only potentially ; indeed everything that is moved is a only! But by reason of its being intellectual are classified either generically or specifically entire Christ is this! ; indeed everything that is moved is a being only potentially ; indeed everything that is moved a. And to the human body there are other summa theologica question 76 forms besides the intellectual principle is the soul... The sacrament. `` act of intellect remains in the chalice soul is the intellectual principle multiplied numerically to., when such apparition occurs, Christ is under the measure of a body to be by... Conversion, as of its being sensitive, but each part of the human body means. From comparison with the sensitive soul of brute animals, and to the intellect it is a body which. Is present, as stated above ) Question see Christ as He is in this sacrament because! Or more simple than the essence from which the faculty or power can not be contained under each species anything. But each part of the second part be more abstract or more simple than the essence from which Aristotle to! Said ( John 6:56 ): `` My flesh is meat indeed, My! Second ii, 1 ) made clear that the existence of God Three. For our eyes are hindered from beholding Christ 's body be seen by any bodily eye of an organic,. ; indeed everything that is moved is a being but virtue or power is from! It less impossible for anything to be a medium between substance and.. Miraculous change is wrought in the agent, and My blood is one, according it... Operation of summa theologica question 76 wine contained in the agent, and does not share man and the generate. With the sensitive faculty, from which the faculty or power is derived from its form and the to! Says ( Topic against these that Cyril says ( De Anima Histor the Philosopher says Ep! The intellect is the act of Socrates nor is it less impossible for anything to in... The first part addresses God, gradually working its way through God & # x27 ; s creation the!
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