Question 76. 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. Reply to Objection 2. But if we mean totality of species and essence, then the whole whiteness is in each part of a surface. Now the first among all acts is existence. Objection 1. SUMMA THEOLOGICA. The body of Christ remains in this sacrament not only until the morrow, but also in the future, so long as the sacramental species remain: and when they cease, Christ's body ceases to be under them, not because it depends on them, but because the relationship of Christ's body to those species is taken away, in the same way as God ceases to be the Lord of a creature which ceases to exist. Now all the other senses are based on the sense of touch. Therefore in man the essence of the sensitive soul is not the same as the essence of the intellectual soul. 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. It seems that Christ's body is not truly there when flesh or a child appears miraculously in this sacrament. Thirdly, it is in keeping with its effect, in which sense it was stated above (III:74:1) that "the body is offered for the salvation of the body, and the blood for the salvation of the soul.". 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 Existence of God 3. Objection 3. But this is even still more impossible. Reply to Objection 3. Therefore it is impossible that one individual intellectual soul should belong to several individuals. ii) that "when our pretense is referred to some significance, it is not a lie, but a figure of the truth." If, therefore, the whole soul is in each part of the body, it follows that each part of the body is an animal. In the body, the form of which is an intellectual principle, is there some other soul? 76: Malediction: Q. Further, if it be said that the sensitive soul in man is incorruptible; on the contrary, "corruptible and incorruptible differ generically," says the Philosopher, Metaph. 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. Further, Christ's body begins to be in this sacrament by consecration and conversion, as was said above (III:75:2-4). But our Lord said (John 6:56): "My flesh is meat indeed, and My blood is drink indeed." He proves this from the fact that "man and the sun generate man from matter." Objection 2. Therefore it is unintelligible that any accidental form exist in matter before the soul, which is the substantial form. Objection 3. Reply to Objection 2. Therefore it is not movably in this sacrament. Objection 2. Further, various forms of one species require various parts of matter. 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. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views 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. 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. 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. Is the whole Christ under this sacrament? Therefore it exists only in an organic body. v). Therefore the species of things would be received individually into my intellect, and also into yours: which is contrary to the nature of the intellect which knows universals. Objection 2. Therefore the intellectual soul may be compared to the body animated by a sensitive soul, as form to matter. Consequently, the dimensive quantity of Christ's body is not there. vii, 19), that "the soul administers the body by light," that is, by fire, "and by air, which is most akin to a spirit." Aa Aa. Reply to Objection 2. But, according to the opinion of Plato, the thing understood exists outside the soul in the same condition as those under which it is understood; for he supposed that the natures of things exist separate from matter. Therefore in the human body there are other substantial forms besides the intellectual soul. On the contrary, The place and the object placed must be equal, as is clear from the Philosopher (Phys. The union of body and soul Is the intellectual principle united to the body as its form? Thus through the intelligible species the possible intellect is linked to the body of this or that particular man. 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. Pagans say that the existence of a powerful God is an illusion and misleading. x (Did. The spiritual soul of a human being is the substantial form of the living man. Further, the Philosopher says (De Gener. Edus. Is the body of Christ in this sacrament locally? 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. and F. Leo Moore, O.P., S.T.L.Imprimatur. On the other hand, His soul was truly separated from His body, as stated above (III:50:5). the Divine, intellect, and consequently to a beatified intellect, of angel or of man, which, through the participated glory of the Divine intellect, sees all supernatural things in the vision of the Divine Essence. 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. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. It follows therefore that the intellect by which Socrates understands is a part of Socrates, so that in some way it is united to the body of Socrates. Therefore, from the fact that species of the phantasms exist in Reply to Objection 1. Since, then, the substance of Christ's body is present on the altar by the power of this sacrament, while its dimensive quantity is there concomitantly and as it were accidentally, therefore the dimensive quantity of Christ's body is in this sacrament, not according to its proper manner (namely, that the whole is in the whole, and the individual parts in individual parts), but after the manner of substance, whose nature is for the whole to be in the whole, and the whole in every part. It would seem that in man there is another form besides the intellectual soul. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). Now it is clear that common nature becomes distinct and multiplied by reason of the individuating principles which come from the matter. But the intellectual soul is very distant from the body, both because it is incorporeal, and because it is incorruptible. Therefore the soul is not in each part of the body. Is the intellectual principle united to the body as its form? i, 4. Objection 3. 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. vi, 1). What are the qualities required in the body of which the intellectual principle is the form? Evang. Objection 1. 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. Objection 3. 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." 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. Now the form, through itself, makes a thing to be actual since it is itself essentially an act; nor does it give existence by means of something else. But to be united to matter belongs to the form by reason of its nature; because form is the act of matter, not by an accidental quality, but by its own essence; otherwise matter and form would not make a thing substantially one, but only accidentally one. Further, a link between two things seems to be that thing the removal of which involves the cessation of their union. 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. 1-119) Question 1. But that it is not outside the superficies of the sacrament, nor on any other part of the altar, is due not to its being there definitively or circumscriptively, but to its being there by consecration and conversion of the bread and wine, as stated above (Article 1; 15, 2, sqq.). 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). But since the soul is united to the body as its form, it must necessarily be in the whole body, and in each part thereof. But nature never fails in necessary things: therefore the intellectual soul had to be endowed not only with the power of understanding, but also with the power of feeling. Thus Aristotle argues, Metaph. 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. 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. Therefore, if we suppose two men to have several intellects and one sensefor instance, if two men had one eyethere would be several seers, but one sight. For that whereby primarily anything acts is a form of the thing to which the act is to be attributed: for instance, that whereby a body is primarily healed is health, and that whereby the soul knows primarily is knowledge; hence health is a form of the body, and knowledge is a form of the soul. The soul is the act of an organic body, as of its primary and proportionate perfectible. It seems that the intellectual principle is not united to the body as its form. 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. Further, whatever exists in a thing by reason of its nature exists in it always. 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) vii 2), difference is derived from the form. Therefore the soul is to the body as a form of matter. God, however, provided in this case by applying a remedy against death in the gift of grace. Reply to Objection 4. Therefore Christ's body is in this sacrament as in a place. Objection 5. First of all, because a body which is visible brings about an alteration in the medium, through its accidents. Reply to Objection 3. When, therefore, a soul is sensitive only, it is corruptible; but when with sensibility it has also intellectuality, it is incorruptible. 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. To this end, Aquinas cites proofs for the existence of God and outlines the activities and nature of God. But one cannot sense without a body: therefore the body must be some part of man. On the contrary, The existence of the dimensive quantity of any body cannot be separated from the existence of its substance. vii). Therefore, it cannot begin again to be there by the consecration of the wine; and so Christ's body will not be contained under the species of the wine, and accordingly neither the entire Christ. Is the entire Christ under every part of the species? From this it is clear how false are the opinions of those who maintained the existence of some mediate bodies between the soul and body of man. Therefore the entire dimensive quantity of Christ's body is in this sacrament. Is the entire Christ under each species of the sacrament? A body is not necessary to the intellectual soul by reason of its intellectual operation considered as such; but on account of the sensitive power, which requires an organ of equable temperament. Nor does it matter, as to this particular point, whether there be one intellect or many; because, even if there were but one, it would necessarily be an individual intellect, and the species whereby it understands, an individual species. 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. It seems, then, that it does not see Christ, as He is under the species of this sacrament. animal. SUMMA THEOLOGICA: Prima Pars Predestination (23) and the book of life (24). Is the entire Christ under each species of the sacrament? On the contrary, Of one thing there is but one substantial being. 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. If we mean quantitative totality which whiteness has accidentally, then the whole whiteness is not in each part of the surface. This is clear if, as Plato maintained, man is the intellect itself. But it is impossible that a soul, one in species, should belong to animals of different species. But it is the act of an organic body. Q. Objection 4. For Augustine says (Gen. ad lit. The reason of this is that a thing is one, according as it is a being. i, 10), that the forms of the elements remain in the mixed body, not actually but virtually. 78: The Specific Powers of the Soul: Theol.Imprimatur. Therefore, as a surface which is of a pentagonal shape, is not tetragonal by one shape, and pentagonal by anothersince a tetragonal shape would be superfluous as contained in the pentagonalso neither is Socrates a man by one soul, and animal by another; but by one and the same soul he is both animal and man. Objection 2. Objection 2. An animal is that which is composed of a soul and a whole body, which is the soul's primary and proportionate perfectible. The manner of being of every thing is determined by what belongs to it of itself, and not according to what is coupled accidentally with it: thus an object is present to the sight, according as it is white, and not according as it is sweet, although the same object may be both white and sweet; hence sweetness is in the sight after the manner of whiteness, and not after that of sweetness. Therefore the intellectual principle is not united to the body as its form. Therefore there is nothing to prevent some power thereof not being the act of the body, although the soul is essentially the form of the body. 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. 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. Therefore it seems that the soul is united to the body by means of a power, which is an accident. 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. And among men, those who have the best sense of touch have the best intelligence. Therefore there is one intellect of all men. Further, what is spiritual is connected with what is corporeal by virtual contact. But this is contrary to the nature of the intellect; for then the intellect would seem not to be distinct from the imagination. This is, however, absurd for many reasons. 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. It is true that it moves the grosser parts of the body by the more subtle parts. We must therefore conclude that in man the sensitive soul, the intellectual soul, and the nutritive soul are numerically one soul. But it sometimes happens that such apparition comes about not merely by a change wrought in the beholders, but by an appearance which really exists outwardly. It seems that the soul is united to the animal body by means of a body. i). Reply to Objection 1. Reply to Objection 1. Objection 2. It seems that the whole Christ is not contained under this sacrament, because Christ begins to be in this sacrament by conversion of the bread and wine. 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. For Augustine says (De Qq. x). 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. This argument deals with accidental movement, whereby things within us are moved together with us. The artisan, for instance, for the form of the saw chooses iron adapted for cutting through hard material; but that the teeth of the saw may become blunt and rusted, follows by force of the matter itself. 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