So therefore quantitative totality cannot be attributed to the soul, either essentially or accidentally. 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. 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." Avicenna held that the substantial forms of the elements remain entire in the mixed body; and that the mixture is made by the contrary qualities of the elements being reduced to an average. But with things which can of themselves be in a place, like bodies, it is otherwise than with things which cannot of themselves be in a place, such as forms and spiritual substances. Entdecke Aquinas' Summa Theologica (SCM kurz) - Taschenbuch NEU Daniel, David M 28. For it is not an accidental form, but the substantial form of the body. iv). And therefore it is manifest that the entire Christ is under every part of the species of the bread, even while the host remains entire, and not merely when it is broken, as some say, giving the example of an image which appears in a mirror, which appears as one in the unbroken mirror, whereas when the mirror is broken, there is an image in each part of the broken mirror: for the comparison is not perfect, because the multiplying of such images results in the broken mirror on account of the various reflections in the various parts of the mirror; but here there is only one consecration, whereby Christ's body is in this sacrament. 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. And therefore those accidents of Christ's body which are intrinsic to it are in this sacrament. Reply to Objection 5. But primary matter cannot be moved (Phys. 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. ii) that "when we are moved, the things within us are moved": and this is true even of the soul's spiritual substance. It discusses topics central to Christian morality, ethics, law, and the life of Christ, providing philosophical and theological solutions to common arguments and questions surrounding the Christian faith. 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. But the soul seems to be one chiefly on account of the intellect. Therefore some other substantial form in the body precedes the soul. Objection 1. Further, as stated above (Article 4), the body of Christ is in this sacrament with its dimensive quantity, and with all its accidents. Objection 3. First of all, because Christ's body under its proper species can be seen only in one place, wherein it is definitively contained. 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. viii (Did. Reply to Objection 1. Are all the dimensions of Christ's body in this sacrament? Objection 1. 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. Further, the glorified bodies of the saints will be "made like to the body" of Christ's "glory," according to Philippians 3:21. Hence since it is seen in its proper species, and is adored in heaven, it is not seen under its proper species in this sacrament. Further, if Christ's body were to remain under this sacrament even until the morrow, for the same reason it will remain there during all coming time; for it cannot be said that it ceases to be there when the species pass, because the existence of Christ's body is not dependent on those species. "But Christ is in this sacrament," as shown above (III:74:1. This is the demonstration used by Aristotle (De Anima ii, 2). Reply to Objection 4. 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. Now it is the nature of a body for it to be "quantity having position" (Predic. viii (Did. Wherefore, after the consecration, the whole substance of Christ's body and blood is contained in this sacrament, just as the whole substance of the bread and wine was contained there before the consecration. In the body, the form of which is an intellectual principle, is there some other soul? For the common nature is understood as apart from the individuating principles; whereas such is not its mode of existence outside the soul. v). But the substantial form gives substantial being. 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. catholicism angels st-thomas-aquinas summa-theologica metaphysics user60527 asked Nov 2, 2022 at 22:05 1 vote 1 answer 111 views Objection 1. Canonicus Surmont, Vicarius Generalis. For since the way in which Christ is in this sacrament is entirely supernatural, it is visible in itself to a supernatural, i.e. Objection 5. Augustine denies a plurality of souls, that would involve a plurality of species. 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. Therefore if the intellect were united to the body as its form, since every body has a determinate nature, it would follow that the intellect has a determinate nature; and thus, it would not be capable of knowing all things, as is clear from what has been said (I:75:2; which is contrary to the nature of the intellect. Part 1, Question 76 557 power. For our eyes are hindered from beholding Christ's body in this sacrament, on account of the sacramental species veiling it. 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. 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." viii, 5). Aa Aa. 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. Objection 1. Objection 3. Therefore, only the flesh and blood of Christ are contained in this sacrament. In the same way several intellects understand one object understood. For the proper qualities of the elements remain, though modified; and in them is the power of the elementary forms. Thus are all other consecrations irremovable so long as the consecrated things endure; on which account they are not repeated. viii (Did. 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. 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. 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. The spiritual soul of a human being is the substantial form of the living man. Asked by Bijoy J #1210109. Reply to Objection 5. vi, 1). 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. Whereas the act of intellect remains in the agent, and does not pass into something else, as does the action of heating. On the contrary, Of one thing there is but one substantial being. And (De Anima ii, 3) he compares the various souls to the species of figures, one of which contains another; as a pentagon contains and exceeds a tetragon. 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. But the more subtle is the body, the less has it of matter. This can be made clear by three different reasons. Now it is clear that no matter how the intellect is united or coupled to this or that man, the intellect has the precedence of all the other things which appertain to man; for the sensitive powers obey the intellect, and are at its service. Further, when the cause is removed, the effect is also removed. 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. Objection 2. But this link or union does not sufficiently explain the fact, that the act of the intellect is the act of Socrates. As the Philosopher says (Phys. Q.76: The Union of the Soul with the Body: Q. But the human soul is an immaterial substance; since it is not composed of matter and form as was shown above (I:75:5). Now it happens that different things, according to different forms, are likened to the same thing. Therefore in the human body there are other substantial forms besides the intellectual soul. The same can be clearly shown from the nature of the human species. But the materiality of the knower, and of the species whereby it knows, impedes the knowledge of the universal. Further, the truth ought to correspond with the figure. Further, the thing understood is in the intellect which understands. One knowledge exists in the disciple and another in the master. Evang. Therefore Christ's body is not truly there. But since "Christ rising from the dead dieth now no more" (Romans 6:9), His soul is always really united with His body. Further, man moves himself as every animal does. 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. Objection 4. The union of soul and body ceases at the cessation of breath, not because this is the means of union, but because of the removal of that disposition by which the body is disposed for such a union. This is the case with every form which, if considered as an act, is very distant from matter, which is a being only in potentiality. The Summa Theologica is divided into three parts. 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. viii (Did. Therefore the body or the blood of Christ is not under those species. The soul is indeed very distant from the body, if we consider the condition of each separately: so that if each had a separate existence, many means of connection would have to intervene. 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. But the virtue of the soul is its power. Question. 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. Objection 3. 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. Therefore of one thing there is but one substantial form. Is the intellectual principle multiplied numerically according to the number of bodies or is there one intelligence for all men? 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, 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. Summa theologiae 1a 75-76 (tr. Reply to Objection 2. Nevertheless the breath is a means of moving, as the first instrument of motion. 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. It cannot be then that the entire Christ is under every part of the host or of the wine contained in the chalice. Objection 3. Mai 2 in groer Auswahl Vergleichen Angebote und Preise Online kaufen bei eBay Kostenlose Lieferung fr viele Artikel! Christ's body is not in this sacrament definitively, because then it would be only on the particular altar where this sacrament is performed: whereas it is in heaven under its own species, and on many other altars under the sacramental species. "The human mind may perceive truth only through thinking, as is clear from Augustine." - Thomas Aquinas, Summa Theologica Summa Theologica is an extensive five-volume masterpiece about the. But it can be seen by a wayfarer through faith alone, like other supernatural things. Reply to Objection 2. But the flesh and blood which appear by miracle are not consecrated, nor are they converted into Christ's true body and blood. Therefore, the glorified eye can see Christ's body as it is in this sacrament. Question 76. The dimensions of the consecrated bread and wine continue, while a miraculous change is wrought in the other accidents, as stated above. Further, Christ's body always retains the true nature of a body, nor is it ever changed into a spirit. 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: . Further, power and action have the same subject; for the same subject is what can, and does, act. Objection 3. Now the first among all acts is existence. Reply to Objection 3. Objection 2. 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. But this is even still more impossible. 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. 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 2. 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. Hence there is no parallel reason, as is evident from what was said above. Therefore the entire dimensive quantity of Christ's body is in this sacrament. Objection 4. Nom. But whatever fills a place is there locally. Reply to Objection 4. And so it seems that Christ is in this sacrament movably. 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. Reply to Objection 1. And the first instrument of the motive power is a kind of spirit, as the Philosopher says in De causa motus animalium (De mot. It would seem that the intellectual soul is improperly united to such a body. Therefore the forms of the elements must remain in a mixed body; and these are substantial forms. Further, whatever has per se existence is not united to the body as its form; because a form is that by which a thing exists: so that the very existence of a form does not belong to the form by itself. 4 - THE PERFECTION OF GOD (THREE ARTICLES) The dimensive quantity of Christ's body is in this sacrament not by way of commensuration, which is proper to quantity, and to which it belongs for the greater to be extended beyond the lesser; but in the way mentioned above (ad 1,2). Therefore the soul is united to the human body by means of a body. And this indeed is seen to happen when it is beheld by everyone under such an appearance, and it remains so not for an hour, but for a considerable time; and, in this case some think that it is the proper species of Christ's body. 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. Reply to 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 Christ's body as it is in this sacrament cannot be seen by any bodily eye. Subject is what can, and does, act three different reasons ; Summa Theologica ( SCM ). 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