summa theologica question 76

But Christ's eye beholds Himself as He is in this sacrament. Consequently, the dimensive quantity of Christ's body is not there. Objection 1. The reason of this is that a thing is one, according as it is a being. Therefore Christ's body is in this sacrament locally. Consequently the body of Christ fills that place. 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 neither is the intellectual faculty a power of the body. On the contrary, Ambrose says (De Officiis): "Christ is in this sacrament.". Therefore, apparently it is impossible for the entire Christ to be under every part of the species. 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. Therefore since the bodies of other animals are naturally provided with a covering, for instance, with hair instead of clothes, and hoofs instead of shoes; and are, moreover, naturally provided with arms, as claws, teeth, and horns; it seems that the intellectual soul should not have been united to a body which is imperfect as being deprived of the above means of protection. Objection 2. 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. 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. Further, all the powers of the soul are rooted in the essence of the soul. Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. But dispositions to a form are accidents. Objection 5. Whence Aristotle concludes (Ethic. 78: The Specific Powers of the Soul: On the contrary, Of one thing there is but one substantial being. Therefore, it is impossible for matter to be apprehended as hot, or as having quantity, before it is actual. Objection 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. F. Raphael Moss, O.P., S.T.L. There is, further, a third kind of whole which is potential, divided into virtual parts. Therefore the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. Reply to Objection 3. This is clear if, as Plato maintained, man is the intellect itself. 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. 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. 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. 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. Objection 1. But the intellectual soul has the power of sense in all its completeness; because what belongs to the inferior nature pre-exists more perfectly in the superior, as Dionysius says (Div. 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 . Canonicus Surmont, Vicarius Generalis. Question. 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. 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. Therefore, the glorified eye can see Christ's body as it is in this sacrament. Wherefore it is impossible for any accidental dispositions to pre-exist in matter before the substantial form, and consequently before the soul. Objection 2. 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. Perhaps someone might attempt to answer this by saying that before sin the human body was incorruptible. Westmonasterii.APPROBATIO ORDINISNihil Obstat. Thus the soul is not in a part. It would seem that the whole soul is not in each part of the body; for the Philosopher says in De causa motus animalium (De mot. And first we should consider the natureof human beings [QQ75-89], then second Answers: 1. For the soul is the primary principle of our nourishment, sensation, and local movement; and likewise of our understanding. Reply to Objection 1. F. Innocentius Apap, O.P., S.T.M., Censor. But it is impossible that a soul, one in species, should belong to animals of different species. After the consecration, is the body of Christ moved when the host or chalice is moved? ii, 2), the ultimate natural form to which the consideration of the natural philosopher is directed is indeed separate; yet it exists in matter. Hence it remains that Christ's body is not in this sacrament as in a place, but after the manner of substance, that is to say, in that way in which substance is contained by dimensions; because the substance of Christ's body succeeds the substance of bread in this sacrament: hence as the substance of bread was not locally under its dimensions, but after the manner of substance, so neither is the substance of Christ's body. viii (Did. But with regard to the intellectual part, he seems to leave it in doubt whether it be "only logically" distinct from the other parts of the soul, "or also locally.". But the shape is united to the wax without a body intervening. Questions 75-89 of the First Part (Prima pars) of St. Thomas's great Summa theologiae constitute what has been traditionally called "The Treatise on Man," or, as Pasnau prefers, "The Treatise on Human Nature." Pasnau discusses these fifteen questions in the twelve chapters, plus Introduction and Epilogue, that make up his book. But various bodies cannot be in the same place. Theol.Imprimatur. What are the qualities required in the body of which the intellectual principle is the form? Nor is there any other cause of union except the agent, which causes matter to be in act, as the Philosopher says, Metaph. Reply to Objection 1. Objection 4. Dimensions of quantity are accidents consequent to the corporeity which belongs to the whole matter. Reply to Objection 2. Reply to Objection 1. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). Not forms, but composites, are classified either generically or specifically. 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. ii, 1) that the relation of a part of the soul to a part of the body, such as the sight to the pupil of the eye, is the same as the relation of the soul to the whole body of an animal. 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. 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. 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.) 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. Therefore the body of Christ is in this sacrament locally. Some of the powers of the soul are in it according as it exceeds the entire capacity of the body, namely the intellect and the will; whence these powers are not said to be in any part of the body. Question. It would seem that in man there is another form besides the intellectual soul. 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. 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 body to which the intellectual soul is united should be a mixed body, above others reduced to the most equable complexion. Therefore a form cannot be without its own proper matter. Reply to Objection 3. 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. 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. 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. But each part of the human body is not an organic body. Question. 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. 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. Canonicus Surmont, Vicarius Generalis. But the measure of the bread and wine is much smaller than the measure of Christ's body. Reply to Objection 4. And in this way, since Christ has unfailing and incorruptible being, He ceases to be under this sacrament, not because He ceases to be, nor yet by local movement of His own, as is clear from what has been said, but only by the fact that the sacramental species cease to exist. 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. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. Aquinas concludes that, although theology does not require philosophy to promote knowledge of God, philosophy nevertheless can be of service to the aims of theology. Objection 1. Objection 4. 1 Prologue. Reply to Objection 2. 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. We observe in matter various degrees of perfection, as existence, living, sensing, and understanding. Objection 2. Moreover it is perceived differently by different intellects. It would seem that the intellectual soul is united to the body through the medium of accidental dispositions. Therefore there are not many human souls in one species. . Objection 2. Objection 3. 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. Reply to Objection 1. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. 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. i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. And the higher we advance in the nobility of forms, the more we find that the power of the form excels the elementary matter; as the vegetative soul excels the form of the metal, and the sensitive soul excels the vegetative soul. Now everything that moves itself is divided into two parts, of which one moves, and the other is moved, as the Philosopher proves (Phys. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views 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. Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. Now it is clear that because the colors, the images of which are in the sight, are on a wall, the action of seeing is not attributed to the wall: for we do not say that the wall sees, but rather that it is seen. 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, in the resurrection the saints will be equal to the angels, according to Luke 20:36. 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. Therefore in man the essence of the intellectual soul, the sensitive soul, and the nutritive soul, cannot be the same. Therefore in man the intellectual soul is not essentially the same as the sensitive soul, but presupposes it as a material subject. Therefore, if the dimensive quantity of Christ's body be in this sacrament together with the dimensive quantity of the host, the dimensive quantity of Christ's body is extended beyond the quantity of the host, which nevertheless is not without the substance of Christ's body. But it is clear that the action of the visual power is not attributed to a wall in virtue of the fact that the colors whose likenesses are in the visual power exist in that wall. Therefore the body or the blood of Christ is not under those species. 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). for a determinate distance of the individual parts from each other is of the very nature of an organic body, as that of eye from eye, and eye from ear. And this seems to happen when to one person it is seen under the species of flesh or of a child, while to others it is seen as before under the species of bread; or when to the same individual it appears for an hour under the appearance of flesh or a child, and afterwards under the appearance of bread. But whatever fills a place is there locally. To this end, Aquinas cites proofs for the existence of God and outlines the activities and nature of God. 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. The relations of origin relations of origin (28). Therefore neither is the substance of the intellect the form of a body. Objection 2. Animae xxxii) says: "If I were to say that there are many human souls, I should laugh at myself." 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. On the Simplicity of God 4. 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. 76. "that is, what makes them one? But the glorified eye sees Christ always, as He is in His own species, according to Isaiah 33:17: "(His eyes) shall see the king in his beauty." 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. Therefore the soul is not in each part of the body. Further, the Philosopher says (De Anima. Reply to Objection 3. Therefore of one thing there is but one substantial form. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). viii, 5). The Summa Theologica (or the Summa Theologiae or simply the Summa, written 1265-1274) is the most famous work of Thomas Aquinas (c. 1225-1274) although it was never finished. Therefore in man and in every animal there must be another substantial form, by which the body is constituted. The Perfection of God 5. For every form exists in its proper disposed matter. 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. Further, man moves himself as every animal does. Yet we must know that there is something of Christ in this sacrament in a twofold manner: first, as it were, by the power of the sacrament; secondly, from natural concomitance. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. 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 2. Now man is corruptible like other animals. 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. Now all the other senses are based on the sense of touch. But there is this difference, according to the opinion of Aristotle, between the sense and the intelligencethat a thing is perceived by the sense according to the disposition which it has outside the soul that is, in its individuality; whereas the nature of the thing understood is indeed outside the soul, but the mode according to which it exists outside the soul is not the mode according to which it is understood. 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. 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. Edus. 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 various parts of matter are unintelligible without division in measurable quantities. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. But the intellectual soul is united by its very being to the body as a form; and yet it guides and moves the body by its power and virtue. Further, what is once "in being" cannot be again "in becoming." Further, since the form is the principle of the species, one form cannot produce a variety of species. 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. Further, the Philosopher says (De Gener. And therefore had this sacrament been celebrated during those three days when He was dead, the soul of Christ would not have been there, neither by the power of the sacrament, nor from real concomitance. Therefore the soul is united to the human body by means of a body. This can be made clear by three different reasons. Secondly, because, as stated above (Article 1, Reply to Objection 3; Article 3), Christ's body is substantially present in this sacrament. Objection 2. Reply to Objection 2. And as life appears through various operations in different degrees of living things, that whereby we primarily perform each of all these vital actions is the soul. Now matter subject to dimension is not to be found except in a body. But Christ's body is at rest in heaven. This argument deals with accidental movement, whereby things within us are moved together with us. Man must therefore derive his species from that which is the principle of this operation. For an immaterial substance is not multiplied in number within one species. 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. 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. Sometimes it happens on the part of the beholders, whose eyes are so affected as if they outwardly saw flesh, or blood, or a child, while no change takes place in the sacrament. Nom. Objection 1. This is the demonstration used by Aristotle (De Anima ii, 2). Yet Christ does not remain in this sacrament for all coming time. 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. Therefore, as the species of colors are in the sight, so are the species of phantasms in the possible intellect. Objection 3. Therefore it is not united to the body as its form. Last updated by jill d #170087 5 months ago 1/31/2022 5:23 AM. ii, 3) that the embryo is an animal before it is a man. It seems that the soul is united to the animal body by means of a body. But it can be seen by a wayfarer through faith alone, like other supernatural things. For we do not say that the wall sees; rather, we say that the wall is seen. 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. Reply to Objection 2. SUMMA THEOLOGICA. Our bodily eye, on account of the sacramental species, is hindered from beholding the body of Christ underlying them, not merely as by way of veil (just as we are hindered from seeing what is covered with any corporeal veil), but also because Christ's body bears a relation to the medium surrounding this sacrament, not through its own accidents, but through the sacramental species. Objection 1. It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. Everything has unity in the same way that it has being; consequently we must judge of the multiplicity of a thing as we judge of its being. Therefore that form which gives matter only the first degree of perfection is the most imperfect; while that form which gives the first, second, and third degree, and so on, is the most perfect: and yet it inheres to matter immediately. Theol.Imprimatur. If, therefore, in man it be incorruptible, the sensitive soul in man and brute animals will not be of the same "genus." Therefore the soul is to the body as a form of matter. Therefore it is impossible that one individual intellectual soul should belong to several individuals. vii (Did. On the contrary, According to the Philosopher, Metaph. and F. Leo Moore, O.P., S.T.L.Imprimatur. 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. 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