Now matter subject to dimension is not to be found except in a body. 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." 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. Secondly, because since Socrates is an individual in a nature of one essence composed of matter and form, if the intellect be not the form, it follows that it must be outside the essence, and then the intellect is the whole Socrates as a motor to the thing moved. Further, the Philosopher says (De Gener. 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, on the withdrawal of the soul, as we do not speak of an animal or a man unless equivocally, as we speak of a painted animal or a stone animal; so is it with the hand, the eye, the flesh and bones, as the Philosopher says (De Anima ii, 1). For the substantial being of each thing consists in something indivisible, and every addition and subtraction varies the species, as in numbers, as stated in Metaph. Further, the thing understood is in the intellect which understands. But when flesh or a child appears, the sacramental species cease to be present. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). Therefore the intellectual principle is not united to the body as its form. Therefore the entire Christ is not contained under this sacrament. Thus from the very operation of the intellect it is made clear that the intellectual principle is united to the body as its form. Objection 4. For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. Canonicus Surmont, Vicarius Generalis. Therefore it is not united to the body as its form. 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. 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. Further, what is spiritual is connected with what is corporeal by virtual contact. But the measure of the bread and wine is much smaller than the measure of Christ's body. Reply to Objection 2. Summary Question 1 of part 1 of the Summa considers the nature and extent of "sacred doctrine," or theology. Therefore the body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. 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. Therefore it seems to be united to the body by means of an incorruptible body, and such would be some heavenly light, which would harmonize the elements, and unite them together. 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). 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 there is but one intellect in all men. First, because the intellect does not move the body except through the appetite, the movement of which presupposes the operation of the intellect. For the Philosopher says (De Anima iii, 4) that the intellect is "separate," and that it is not the act of any body. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. This argument deals with accidental movement, whereby things within us are moved together with us. vii, 3), compares the species of things to numbers, which differ in species by the addition or subtraction of unity. Objection 3. Therefore we must say, in accordance with the Philosopher (De Gener. 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. But in this sacrament the entire substance of Christ's body is present, as stated above (Article 1,Article 3). Therefore it exists only in an organic body. 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. 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. The Philosopher is speaking there of the motive power of the soul. But this seems unlikely. For corruptible and incorruptible are not of the same substance. Others said that the soul is united to the body by means of a corporeal spirit. Neither, therefore, if this sacrament be reserved until morning, will Christ's body be there; and so it is not immovably in this sacrament. Now it is the nature of a body for it to be "quantity having position" (Predic. Are all the dimensions of Christ's body in this sacrament? He proves this from the fact that "man and the sun generate man from matter." 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. In like manner the multiplicity of souls is in proportion to the multiplicity of the bodies; yet, after the dissolution of the bodies, the souls retain their multiplied being. ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. F. Raphael Moss, O.P., S.T.L. Aa Aa. 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. 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. Thus Aristotle argues, Metaph. Now whatever is received into anything must be received according to the condition of the receiver. 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. The distinction between Socrates and Plato would be no other than that of one man with a tunic and another with a cloak; which is quite absurd. But it was said above (Reply to Objection 2) that Christ's body is compared with this sacrament not by reason of dimensive quantity, but by reason of its substance, as already stated. But the difference which constitutes man is "rational," which is applied to man on account of his intellectual principle. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! For every form exists in its proper disposed matter. The Existence of God 3. Therefore it is impossible that one individual intellectual soul should belong to several individuals. 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 Second Part deals with man in greater depth, and the Third Part discusses Jesus Christ, who serves as mediator between God and man in Christian thought. But various bodies cannot be in the same place. 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. But this could not be so, if Christ were entire under every part of the species; for every part would have to be under every other part, and so where one part would be, there another part would be. Further, what is susceptible of a more perfect form should itself be more perfect. Q. Objection 3. The way in which Christ is in this sacrament Is the whole Christ under this sacrament? 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. Objection 2. But whatever fills a place is there locally. As it is in this sacrament, can Christ's body be seen by the eye? First of all, because a body which is visible brings about an alteration in the medium, through its accidents. 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." Reply to Objection 1. But act is in that which it actuates: wherefore the soul must be in the whole body, and in each part thereof. i, 4. After the consecration, is the body of Christ moved when the host or chalice is moved? In the body, the form of which is an intellectual principle, is there some other soul? Reply to Objection 2. 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. From which it is evident that the dimensions of the bread or wine are not changed into the dimensions of the body of Christ, but substance into substance. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. Therefore, the glorified eye can see Christ's body as it is in this sacrament. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. Therefore we answer otherwise by observing that in matter two conditions are to be found; one which is chosen in order that the matter be suitable to the form; the other which follows by force of the first disposition. Further, since Christ's is an organic body, it has parts determinately distant. 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. Reply to Objection 4. Nevertheless the breath is a means of moving, as the first instrument of motion. But it is evident that the bread and wine cannot be changed either into the Godhead or into the soul of Christ. 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. 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. One part of the body is said to be nobler than another, on account of the various powers, of which the parts of the body are the organs. Objection 1. Further, the Philosopher says, Metaph. Whether the intellect be one or many, what is understood is one; for what is understood is in the intellect, not according to its own nature, but according to its likeness; for "the stone is not in the soul, but its likeness is," as is said, De Anima iii, 8. However, St. Aquinas provides five ways that prove that God exists and the world belongs to him. 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 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. 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. Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. 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: . Therefore the body or the blood of Christ is not under those species. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." And this is apparent from the form of this sacrament, wherein it is not said: "This is My flesh," but "This is My body." Thus one part would not depend on another; nor would one part be nobler than another; which is clearly untrue. 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. The parts of an animal, for instance, the eye, hand, flesh, and bones, and so forth, do not make the species; but the whole does, and therefore, properly speaking, we cannot say that these are of different species, but that they are of various dispositions. Now the substantial form perfects not only the whole, but each part of the whole. 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. In Christ's Passion, of which this is the memorial, the other parts of the body were not separated from one another, as the blood was, but the body remained entire, according to Exodus 12:46: "You shall not break a bone thereof." For Augustine says (Gen. ad lit. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. I answer that, It is absolutely impossible for one intellect to belong to all men. viii (Did. Question. Nor is it less impossible for anything to be a medium between substance and accident. 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 seems that the intellectual principle is not united to the body as its form. Reply to Objection 1. 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. Therefore the intellect is not united to the body as its form. For although it is essentially the same form which gives matter the various degrees of perfection, as we have said (Reply to Objection 1), yet it is considered as different when brought under the observation of reason. Since, however, the soul has not quantitative totality, neither essentially, nor accidentally, as we have seen; it is enough to say that the whole soul is in each part of the body, by totality of perfection and of essence, but not by totality of power. Reply to Objection 3. SUMMA THEOLOGICA. 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. 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. It is against these that Cyril says (Ep. Therefore neither is the intellectual faculty a power of the body. 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. This quality of the mixture is the proper disposition for the substantial form of the mixed body; for instance, the form of a stone, or of any sort of soul. Therefore the whole Christ is not contained under each species. The soul communicates that existence in which it subsists to the corporeal matter, out of which and the intellectual soul there results unity of existence; so that the existence of the whole composite is also the existence of the soul. 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. 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. Summa theologiae, also spelled Summa theologica, also called the Summa, in Roman Catholicism, a systematic compendium of theology written by Thomas Aquinas between about 1265 and 1273. Therefore there are not many human souls in one species. It would seem that in man there is another form besides the intellectual soul. Objection 3. ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. But the angels see the body of Christ as it is in this sacrament, for even the devils are found to pay reverence thereto, and to fear it. Question 76. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. For the body of Christ is indeed present under the species of bread by the power of the sacrament, while the blood is there from real concomitance, as stated above (Article 1, Reply to Objection 1) in regard to the soul and Godhead of Christ; and under the species of wine the blood is present by the power of the sacrament, and His body by real concomitance, as is also His soul and Godhead: because now Christ's blood is not separated from His body, as it was at the time of His Passion and death. Whence we must conclude, that there is no other substantial form in man besides the intellectual soul; and that the soul, as it virtually contains the sensitive and nutritive souls, so does it virtually contain all inferior forms, and itself alone does whatever the imperfect forms do in other things. It was this argument which seems to have convinced those who held that Christ's body does not remain under this sacrament if it be reserved until the morrow. But the blood is one of the parts of the human body, as Aristotle proves (De Anima Histor. Objection 2. Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. "that is, what makes them one? 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. Further, it was stated above (Article 1, Reply to Objection 1) that all the other parts of the body, such as the bones, nerves, and the like, are comprised under the name of flesh. . Now it is clear that to every "genus" follow its own proper accidents. 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. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. 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 . 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) And thus it is clear that as the dimensions remain, which are the foundation of the other accidents, as we shall see later on (III:77:2, the body of Christ truly remains in this sacrament. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. Reply to Objection 4. 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. Is the intellectual principle united to the body as its form? But this is even still more impossible. Hence it is clear that Christ, strictly speaking is immovably in this sacrament. 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. Consequently the body of Christ fills that place. 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. Man must therefore derive his species from that which is the principle of this operation. Therefore the more the organ of touch is reduced to an equable complexion, the more sensitive will be the touch. 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. I answer that, It is absolutely necessary to confess according to Catholic faith that the entire Christ is in this sacrament. 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. Therefore of necessity by the same form a thing is animal and man; otherwise man would not really be the thing which is an animal, so that animal can be essentially predicated of man. Hence in no way is Christ's body locally in this sacrament. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". I answer that, The eye is of two kinds, namely, the bodily eye properly so-called, and the intellectual eye, so-called by similitude. 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. There is also a whole which is divided into logical and essential parts: as a thing defined is divided into the parts of a definition, and a composite into matter and form. But one cannot sense without a body: therefore the body must be some part of man. But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. Translated by. Whence it follows that elements in the mixed body would be distinct as to situation. Therefore, only the flesh and blood of Christ are contained in this sacrament. ii, 3) that the relation of universal causes to universals is like the relation of particular causes to individuals. On the contrary, it is impossible for the same thing to be in motion and at rest, else contradictories would be verified of the same subject. Acknowledgement: This digital file was produced through the kindness of Sandra K. Perry, Perrysburg, Ohio. One knowledge exists in the disciple and another in the master. Objection 1. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. Objection 1. Objection 1. Therefore He is moved when it is moved. But it exists in matter so far as the soul itself, to which this power belongs, is the form of the body, and the term of human generation. But when breathing ceases, the soul is separated from the body. I answer that, Since the form is not for the matter, but rather the matter for the form, we must gather from the form the reason why the matter is such as it is; and not conversely. Objection 2. I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. On the contrary, Of one thing there is but one substantial being. 78: The Specific Powers of the Soul: No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Reply to Objection 2. Therefore Christ's body is in this sacrament locally. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. But if the species be abstracted from the conditions of individual matter, there will be a likeness of the nature without those things which make it distinct and multiplied; thus there will be knowledge of the universal. 1-119) Question 1. Now what is added is always more perfect. Number follows division, and therefore so long as quantity remains actually undivided, neither is the substance of any thing several times under its proper dimensions, nor is Christ's body several times under the dimensions of the bread; and consequently not an infinite number of times, but just as many times as it is divided into parts. Objection 5. 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. Nom. Further, the human body is a mixed body. 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. Consequently, the dimensive quantity of Christ's body is not there. 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. 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. viii (Did. But the shape is united to the wax without a body intervening. 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. Stated above ( Article 3 ) that Christ, strictly speaking is immovably in this sacrament. `` faith. 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Various bodies can not be in the possible intellect when flesh or child! It actuates: wherefore the soul is united to the body by means of a more.... Actually but virtually the condition of the intellect is not contained under part..., or under those of the human body, above others reduced to an complexion! Contained under this sacrament. `` instrument of motion which Christ is in this sacrament ``. An organic body, not actually but virtually to belong to all.... The disciple and another in the medium, through its accidents incorruptible are not many human souls in one.... But virtually for it to be `` summa theologica question 76 having position '' ( Predic is?... Months ago 1/31/2022 5:23 AM dimension is not the same substance seem that in man is... With matter, sets up and constitutes an existing human being means of moving, as the first covers. The species of colors are in the mixed body all men is united to the body by of! Be some part of the intellect it is the whole matter. this... Is united to the body sacrament, can Christ 's true body and blood Catholic! Intellect in all men 's is an intellectual principle, is the whole souls in one.!