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. However, St. Aquinas provides five ways that prove that God exists and the world belongs to him. 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. viii (Did. 76 - OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES) Yet it is the stone which is understood, not the likeness of the stone; except by a reflection of the intellect on itself: otherwise, the objects of sciences would not be things, but only intelligible species. Further, in the resurrection the saints will be equal to the angels, according to Luke 20:36. This argument deals with accidental movement, whereby things within us are moved together with us. 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. Animal. Reply to Objection 1. 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. 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. And so the Philosopher says (De Anima iii) that the intellect is separate, because it is not the faculty of a corporeal organ. Therefore the action of understanding cannot be attributed to Socrates for the reason that he is moved by his intellect. 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. Is it united to such a body by means of another body? iv). Canonicus Surmont, Vicarius Generalis. 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. The place in which Christ's body is, is not empty; nor yet is it properly filled with the substance of Christ's body, which is not there locally, as stated above; but it is filled with the sacramental species, which have to fill the place either because of the nature of dimensions, or at least miraculously, as they also subsist miraculously after the fashion of substance. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. [a] Objection 1: It seems that the intellectual principle is not united to the body as its form. Therefore, the glorified eye can see Christ's body as it is in this sacrament. x, 7) that the ultimate happiness of man must consist in this operation as properly belonging to him. 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. 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. 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. Reply to Objection 3. But primary matter cannot be moved (Phys. 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. 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. Reply to Objection 3. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." 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. 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. Objection 1. Reply to Objection 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. Objection 2. 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). vii, 3), compares the species of things to numbers, which differ in species by the addition or subtraction of unity. Therefore the entire dimensive quantity of Christ's body is in this sacrament. 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 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. Therefore the body of Christ is in this sacrament locally. Therefore the soul is united to the human body by means of a body. But to be in a place is an accident of a body; hence "where" is numbered among the nine kinds of accidents. Is the entire Christ under each species of the sacrament? Therefore if the form, which is the means of knowledge, is materialthat is, not abstracted from material conditionsits likeness to the nature of a species or genus will be according to the distinction and multiplication of that nature by means of individuating principles; so that knowledge of the nature of a thing in general will be impossible. If, then, Christ's blood be contained under the species of bread, just as the other parts of the body are contained there, the blood ought not to be consecrated apart, just as no other part of the body is consecrated separately. Summary of question number right from the first part of the second part. It is this spiritual soul which, substantially joined with matter, sets up and constitutes an existing human being. Objection 1. Reply to Objection 1. 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. But there are many other parts of Christ's body, for instance, the nerves, bones, and such like. The divine beatitude (26) THE BLESSED TRINITY ORIGIN: The question of origin or procession (27). 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. 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. 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. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. 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. 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. Evang. The second part addresses ethics, habits, law, faith, wisdom, self-control, morality, prophecy, miracles, and the contemplative life. It is likewise clear that this is impossible if, according to the opinion of Aristotle (De Anima ii, 2), it is supposed that the intellect is a part or a power of the soul which is the form of man. Now whatever is received into anything must be received according to the condition of the receiver. It seems that the intellectual principle is not united to the body as its form. and F. Leo Moore, O.P., S.T.L.Imprimatur. It is true that it moves the grosser parts of the body by the more subtle parts. 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. No angel, good or bad, can see anything with a bodily eye, but only with the mental eye. Objection 3. Further, wherever Christ's body is, it is there either under its own species, or under those of the sacrament. 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! It is against these that Cyril says (Ep. This power is called the intellect. 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 is not entire under every part of the species of bread and wine. Further, the human body is a mixed body. It seems that the soul is united to the animal body by means of a body. 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. But each part of the human body is not an organic body. Therefore a form cannot be without its own proper matter. 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. Therefore, for the same reason, every other glorified eye can see Him. But the intellectual principle has per se existence and is subsistent, as was said above (I:75:2). 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. 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. But various parts of matter are unintelligible without division in measurable quantities. For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. Objection 5. According to this being, then, Christ is not moved locally of Himself, but only accidentally, because Christ is not in this sacrament as in a place, as stated above (Article 5). It was intended as a manual for beginners and a compilation of all of the main theological teachings of that time. 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. In the body is there any other substantial form? Objection 2. And therefore in this sacrament the blood is consecrated apart from the body, but no other part is consecrated separately from the rest. If we suppose, however, that the soul is united to the body as its form, it is quite impossible for several essentially different souls to be in one body. However, it would be possible to distinguish my intellectual action form yours by the distinction of the phantasmsthat is to say, were there one phantasm of a stone in me, and another in youif the phantasm itself, as it is one thing in me and another in you, were a form of the possible intellect; since the same agent according to divers forms produces divers actions; as, according to divers forms of things with regard to the same eye, there are divers visions. As the Philosopher says (Phys. Hence if this sacrament had been celebrated then, the body of Christ would have been under the species of the bread, but without the blood; and, under the species of the wine, the blood would have been present without the body, as it was then, in fact. But if it is a form by virtue of some part of itself, then that part which is the form we call the soul, and that of which it is the form we call the "primary animate," as was said above (I:75:5). But dispositions to a form are accidents. For if any two things be really united, then wherever the one is really, there must the other also be: since things really united together are only distinguished by an operation of the mind. Again, this is clearly impossible, whatever one may hold as to the manner of the union of the intellect to this or that man. Further, whatever exists in a thing by reason of its nature exists in it always. Objection 1. Objection 3. But the human soul is an immaterial substance; since it is not composed of matter and form as was shown above (I:75:5). Is the body of Christ in this sacrament locally? God, however, provided in this case by applying a remedy against death in the gift of grace. 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. For corruptible and incorruptible are not of the same substance. 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. 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." For it was said (Article 3) that Christ's entire body is contained under every part of the consecrated host. And so it seems that Christ is in this sacrament movably. 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." 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. Is the entire Christ under every part of the species? 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 2. Now the proper operation of man as man is to understand; because he thereby surpasses all other animals. Reply to Objection 1. Is the intellectual principle united to the body as its form? Nom. Further, things which are very distant from one another, are not united except by something between them. Further, the intellectual soul is a perfectly immaterial form; a proof whereof is its operation in which corporeal matter does not share. 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. 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. Although the whole Christ is under each species, yet it is so not without purpose. For it is impossible for many distinct individuals to have one form, as it is impossible for them to have one existence, for the form is the principle of existence. The Summa Theologi of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright 2017 by Kevin Knight Nihil Obstat. Therefore, according to the division of matter, there are many souls of one species; while it is quite impossible for many angels to be of one species. 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. Reply to Objection 3. This is contrary to the teaching of the Philosopher, who holds that understanding is not possible through a corporeal instrument (De Anima iii, 4). 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. Further, the Philosopher says, Metaph. How it is caused will be shown later on (I:117:1). Reply to Objection 2. Therefore it is not united to the body as its form. Therefore if it be asked whether the whole whiteness is in the whole surface and in each part thereof, it is necessary to distinguish. For nothing is absolutely one except by one form, by which a thing has existence: because a thing has from the same source both existence and unity; and therefore things which are denominated by various forms are not absolutely one; as, for instance, "a white man." 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. iii). Therefore if the intellect and Socrates are united in the above manner, the action of the intellect cannot be attributed to Socrates. Reply to Objection 2. i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. 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